Religion and Human Rights

Among the frequently discussed questions these days is the relationship between religion and human rights. It sometimes comes as a challenge rather than a question, even as an accusation, sounding as if religion and human rights were incompatible concepts. Well, religious motives have often been cited for the persecution, oppression and exploitation of others. Terrible crimes have been perpetrated in the name of religion. Religious institutions have often been supportive or at least passively tolerant of unjust rulers or systems. In fact, the human rights declaration, as a product of the European enlightenment, aimed at defining and protecting the rights of individuals against the misuse of religious and political authority.

On the other hand, the very root of humanist values and the concept of human rights lies in religious religious teachings. Ethical behaviour and compassion with one's fellow human beings is the core of the wisdom of Eastern religions like Hinduism and Buddhism. In the religions of the Abrahamic tradition that are based on ethical monotheism, the similarities, expressed in their holy scriptures, are obvious. I would even speak of a consensus of humanity concerning basic ethical values, regardless of theological concepts of revelation and a life after death. Every religion condemns actions like murder, theft, deception, the destruction of family life and anything else that harms other human beings, and they promote honesty, generosity, respect, kindness and other attitudes that help creating an atmosphere of trust and aim at justice and peace in society. The passage from the Qur'an that was quoted in the beginning is just one example of how basic ethical principles are expressed in Islam. In addition, Muslims keep pointing out that, according to a statement by the rophet Muhammad, every human being has a positive right to sufficient food, dignified clothing and a home that the community is required to provide, and that representatives of Muslim states took part in the discussion of the human rights declaration by the United Nations.

But apart from this, religion, including Islam, usually does not focus on "rights" but rather on obligations and prohibitions. The Qur'an instructs us not to associate anything with the One God who created us and to whom we are responsible. It teaches us respect and kindness to parents. It exhorts us not to kill our children but to care for them and give them an education that enables them to unfold their potential and use it in a way that is beneficial for themselves and their fellow human beings. It warns us not to approach shameful actions and faithlessness in our family and our society. It declares human life sacred and prohibits killing except in the emergency of self-defense or within a very narrow framework of state law. Beyond stealing, it exhorts us not to take advantage of weaker members of society like orphans or anyone who is dependent on our help and support. Instead, it enjoins us to be correct in economic matters, to fulfil contracts and to keep agreements. It insists on justice, even if it is against ourselves or those who are near and dear to us, and warns us against feelings of sympathy or hostility that might interfere with our ability to be just. It reminds us of our obligation to fulfil any covenant we have concluded in the name of God and especially the one we have with God.

So where do human rights come in?

In Qur'anic usage, the Arabic word haqq has a number of meanings. One of them is truth: one of God's ninety-nine Most Beautiful Names is al-Haqq, the Truth. But it is also used in the context of law and justice: what truly belongs to someone as a right or an obligation. Thus, haqqun li would then be "my right" - like in the commandment to "give their rights to the relatives and the poor and the stranger" - and haqqun 'alayya would be "my obligation". In Qur'anic Arabic, the modern term huqû:q al insân for human rights would therefore automatically include the concept of human obligations. My right implies some other person's obligation; some other person's right may mean an obligation for me to do something about it within the framework of my capability. This exchange is what family and society are built up on, and the idea followed in the teachings of religious ethics is that if everybody fulfils their obligations then everyone will get their rights. The wealthier and stronger you are, the greater becomes your obligation to safeguard the rights of the weaker members of society. If we speak of rights, then they are always the rights of the others. This applies especially for people who exercise political power: they must not hide behind the institution they represent. Prophetic messages are critical of those who disregard the rights of weaker fellow human beings. Therefore Pharaoh is pointed out as the prototype of the ruler who uses his power for its own sake. According to the Qur'an, even God has "prescribed mercy on Himself", and "it is His obligation to assist people of faith."

When confronted with the frequent questions of "What is there in a religion that aggravates conflict and aggression?" or, "What is there in a religion that promotes peace and understanding?", I would say that this is not a question of picking and choosing. The same religious ethical principles have been used for both oppression and liberation, for crimes and for healing, for war and for peace. The same applies to humanist principles and the "values of Enlightenment". The principles in themselves - or a selection of them - do not guarantee success. Many movements, religious or otherwise, started off with a lot of idealism in this connection and brought forth a social and spiritual revolution, only to be overtaken by thoughtless habit or pride of the achievement or selfish interests.

I don't think the question is what in a religion brings about good or evil results. I rather think it is the perspective that matters. Religion can be seen as something that stabilizes social structures, including power structures - if those in power do not feel accountable for their obligations that go with it, it can soon become a means of oppression, leaving no space for "human rights". It can be seen as a set of beliefs and rules that give "us" a sense of identity and safeguard the comfort or "our" community - possibly against our own insecurity and the real or imagined threat by "the Others", "human rights" being our rights that we want to claim. It can be seen as God's guidance that educates us to root ourselves in faith and trust and gradually learn to look beyond our own garden fence to see the fabric of the world and our place in it - sharing our human responsibility and enjoying our rights.

The divine perspective is the wellbeing of all God's creation.

Companion of the strangers; Friend of those who are lonely; Refuge of those who are rejected; Retreat of those who are persecuted; Guardian of those who are searching; You who have compassion with those who are old and worn out; You who nourishes the tiny baby; You who heals those who are broken; Liberator of prisoners; Enricher of the poor; Protector of frightened refugees ... Supporter of those who have no support; Guarantor of those who have no guarantee; Wealth of those who have no wealth; Power of those who have no strength; Refuge of those who have no refuge; Treasure of those who have no treasure; Helper of those who have no helper; Neighbour of those who have no neighbour ... liberate us from choking fetters; remove from us all sorrow, suffering and grief; protect us from any evil that we are unable to bear, and help us with what we do not have the strength to do.

The supplication is part of Du'a Khidhr that was transmitted from Ali b. Ibn Talib.

(c) Halima Krausen, 2007