Protection of human rights is nowadays a universal law that is determined and protected by codes and local laws of each country and maintained by global conventions, international law and its cross-border courts. On theoretical level at least, policies of all states and international systems and programs of the entire bodies and civic organizations start from this point. But msany activists in this field commit systematic error by associating this universal law with historical revolutions of some people against their despots, in terms of sourcing and roots; and with philosophers of the era of Enlightenment, in terms of intellectual origin, leading to its elaboration in the Universal Declaration of Human Rights.
This error is due to the prolonged absence of Islam from leadership of human civilization, where others have been able to act; so they built their theories and sciences – which are many and useful – in isolation from the true religion. However, in Islam and its infallible texts, the origin, root and principle of law of human rights are based on a divine honoring grant that has characterized humans. This began the day Allah created them in the best stature, formed them and perfected their forms, made His angels prostrate them and taught them all the names. Then this grant accompanied them through their various paths, so humans fluctuate in its effects; dulcet food, palatable drinking, full clothing, fancy travelling means, safe shelter, warm bedding and underused potential of what is in the heavens and on earth, all for them.
With this honoring grant, which neither excludes anyone of sons of Adam nor makes one better than the other, and on mechanism of making the universe serves them, stand among people the origins and roots of the legal arsenal that were implemented by messages of Allah and His laws, which nurtured and shaped this arsenal in form of religion and laws, and urged to defend it under all circumstances. All of this aims to preserve humanity of mankind and to keep it active in all dimensions of their enshrined life and in their thoughts, positions, convictions and choices, through belonging to their family, saving their properties, preserving their honor and reputation and to improving their life and conditions of living.
Thus, the pack of ethical principles and social norms, which determine the proper behavior towards those rights, was not but an active impact of the honor of Allah to mankind that gives each person an untouchable fundamental right, for just being a human being. It is a necessary right for both men and women, regardless of their identities, whereabouts, languages, colors, religions, ethnic origins, or any of their other situations. It is a right that everyone must protect within the system of legal right and under local regulations and international laws, and it may not be extracted unless if it is a result of due legal process, according to specific conditions.
The recognition of that human dignity inherent in human family then the respect and maintenance of similar rights on which it depends and which are fixed for all members of the human family, were, and will remain the fundamental basis of values of freedom, justice and peace. Whereas contempt and condoning of that dignity and omission of rights emanating from it are considered the most important factors leading to disasters against humanity and harmful acts of barbarism that leave deep scars and cracks in the conscience of mankind. Thus it was necessary and a duty that international law and national legislation protect human rights, so people not to be forced eventually to rebel against tyranny and oppression, and in order to prevent the world and humanity from witnessing more disasters against human rights and humanitarian conscience.
Human rights and dignity, therefore, are not gifts from creatures, of which they remind and follow up with harm, then stop it when they will. Rather, it is an honor of Allah and a part of the requisites of Doctrine of the Faith; how not and Allah has made the principle of uniformity based on the testimony that there is no god but Allah and made all rights and freedoms out of it. Allah, who is the One, the Unique and the Eternal Refuge, created people equal, free and identical in human dignity. His wisdom and will required them to remain free, maintain the pack of rights and fight for the sake of defending it and preventing it from assault, since it is of the nature (fitrah) of Allah upon which He has created [all] people and a condition to engage in the true slavery to Almighty Allah.
The right of life and its continuity, the right of human dignity, the right of freedom without coercion, the right of access to knowledge, the right to own and dispose, the right to work and be paid, the right of equality with others, the right of justice and reciprocity, the right of thinking and expression and the right to enjoy political, economic, cultural and social rights are all divine grants, with neither reminders nor harm. In Islam, they are authentic (do not accept cancellation,) general (with no privacy to color, sex. race or language,) fixed (neither accept change nor switch,) permanent (do not undergo deactivation,) comprehensive (do not leave original or urgent need) and whole (cannot daunted shortage.) Yet they are combined with binding duties that are not less holiness and originality, which are the rights of parents, children, married couple, relatives, orphans, poor, neighbors, wayfarer, every person and even all of a living liver.
Islam considers fundamental rights and public freedoms as part of Muslims’ religion. No one is right to disable, in whole or in part, to violate or to ignore them. They are devine provisions Allah revealed in His books, sent His messengers with, completed his grace by. He made their sponsorship an individual responsibility of every human being and a type of worship and neglecting or aggression against them an act of evil in religion. There is no inconsistent, at all, between those religious ideals and the remote distance reached by humanity nowadays in fields of science and progress of civilization. Humanity remains, as it was and will forever remain, in urgent need for a strong faithful support, that backs its culture, saves it from confusion, offers spiritual solutions to its problems and preserves the link between science and faith and between life and religion.
It is important here to distinguish between Islam in its principles, ideals and saved infallible texts and the realm of Islamic life through fourteen centuries, which is a realm of human life in which mixture is between truth and falsehood and between good and evil. Therefore, the temporal and spatial jurisprudence that are broadcasted in Islamic heritage have no credible reference. The document entitled “human rights in Islam”, issued by the World Islamic Council of the Organization of Islamic Cooperation in the beginning of this century (15 Hijri), has simplified what to say on the issue of human rights, far from what was common in the folds of the traditional texts.
The document of the International Islamic Council has stressed on the rights of life, liberty, equality, justice, fair trial, protection from arbitrary of power, protection from torture, protection of defamation and reputation, asylum, minorities and participation in public life. It also confirmed the freedom of thought, belief, expression, religion and economic rights. In addition to rights of protection of property, employment, sufficiency of life necessities, forming a family, marital life, education, protection of privacy and freedom of the migration and residence.