Human Rights in Islam pdf download

HUMAN RIGHTS IN ISLAM – Book Sample

The Political Framework Of Islam((This is an English translation of a talk given by the author on Radio Pakistan, I ahnn-. on 20th January. I 948. The text has been slightly revised. -Editor))

The political system of Islam is based on the three principles of tawhid (Oneness of God), risala (Prophethood) and khilafa (Caliphate). ((For a detailed exposition of these principles, see Mawdiidi, Islamic Law and constitution. Lahore, 1960, Ch. 4.))

Tawhid means that one God alone is the Creator, Sustainer and Master of the universe and of all that exists in it-organic or inorganic. He alone has the right to command or forbid. Worship and obedience ate due to Him alone. No aspect of life in all its multifarious forms -our own organs and faculties, the apparent control which we have over physical objects or the objects themselves-has been created or acquired by us in our own right. They are the bountiful provisions of God and have been bestowed on us by Him alone.

Hence, it is not for us to decide the aim and purpose of our existence or to set the limits of our worldly authority; nor does anyone else haw: the right to make these decisions for us. This right rests only with God. This principle of the Oneness of God makes meaningless the concept of the legal and political sovereignty of human being. No individual, family, class or race can set themselves above God. God alone is the Ruler and His commandments constitute the law of Islam.

Risala is the medium through which we receive the Jaw of God. We have received two things from this source: The Qur’an, the Book in which· God has expounded His law, and the authoritative interpretation and exemplification of that Book by the Prophet Muhammad (Blessing of Allah and peace be upon him), through word and deed, in bis capacity as the representative of God.

The Qur’an laid down the broad principles on which human life should be based and the Prophet of God, in accordance with these principles, established a model system of Islamic life. The combination of these two elements is called the shari’a (law).

Khilafa means “representation”. Man, according to Islam, is the representative of God on earth, His vice-gerent; that is to say, by virtue of the powers delegated to him by God, and within the limits prescribed, he is required to exercise Divine authority.

‘ This is an English translation of a talk given by the author on Radio Pakistan, lahnn-. on 20th January. I 948. The text has been slightly revised. -Editor

Democracy In Islam – HUMAN RIGHTS IN ISLAM

The above explanation of the term khiliifa also makes it clear that no individual or dynasty or class can be khalifa: the authority of khi/afa is bestowed on the whole of any community which is ready to fulfil the conditions of representation after subscribing to the principles of tawhi’d and risiila. Such a society carries the responsibility of the khilafa as a whole and each one of its individuals shares in it.

This is the point where democracy begins in Islam. Every individual in an Islamic society enjoys the right? and powers of the caliphate of God and i111 this respect all individuals are equal. No-one may deprive anyone else of his rights and powers. The agency for running the affairs of the state will be formed by agreement with these individuals, and the authority of the state will only be an extension of the powers of the individuals delegated to it. Their opinion will be decisive in the formation of the government, which will be run with their advice and in accordance with their wishes.

Whoever gains their confidence will undertake the duties and obligations of the caliphate on their behalf; and when he loses this confidence he will have to step down. In this respect the political system of Islam is as perfect a form of democracy as there can be.

Difference between Islamic and Western Democracy – HUMAN RIGHTS IN ISLAM

What distinguishes Islamic democracy from Western democracy, therefore, is that the latter is based on the concept of popular sovereignty, while the former rests on the principle of popular khilafa. In Western democracy, the people are sovereign; in Islam sovereignty is vested in God and the people are His caliphs or representatives. In the former the people make their own laws; in the latter they have to follow and obey the laws (shari’a) given by God through His Prophet. In one the government undertakes to fulfil the will of the people; in the other the government and the people have to fulfil the will of God.

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