Abstract
Muslim states and scholars have had a dual encounter with human rights. On the one hand, it is claimed that Islam is a pioneer religion in offering universal ethics and valuable teachings on the dignity of man, on human rights and, particularly, on the equality of human beings before the law. Thus, the content of the Universal Declaration of Human Rights and other relevant conventions in principal are accepted. On the other hand, creating the new idea of “Islamic human rights” in which the current principles of human rights are governed by the Sharī’a, Muslims spurned the equality in the cases of women and non-Muslims as if they regarded the inequality as a part of their faith. Some Muslims regard the paradigm of human rights as a new means by which Western culture dominates Muslim contexts in a post-colonial modern world.
In this contribution I will offer a solution that stems from Muslim jurists’ literature and language concerning the contradictions between Islam and human rights. This solution has some precedents in jurisprudence in other cases. However, the realization of the solution needs some prerequisite knowledge to lead the jurists as well as Muslim states to accept all doctrines of the human rights concerning the rights of religious minorities. The solution could be applied to other legal subjects which are in conflict with human rights.
Originally published as The Development of Human Rights in Muslim Societies in: M. L. Pirner, J. Lähnemann, H. Bielefeldt (Hrsg.) Menschenrechte und inter-religiöse Bildung, EB-Verlag Dr. Brandt e.K., Berlin 2015.
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Notes
- 1.
It is not necessary to refer to many Arabic and Persian works that have been written on human rights with this view, but, for example, see one of the last ones in: ʽAmmāra (2010), p. 205.
- 2.
For this suggestion, see: Encyclopaedia of the Quran, ed. by Jane Dammen McAuliffe, s. v. ‘Poll Tax’, by Paul L. Heck; also see: Simonsen (1988), esp. 47–61.
- 3.
The conduct of rationalists is a major reason also for accepting single-source accounts of ḥadīth (khabar wāḥid) and indications (amārāt) in Shiite jurisprudence. See concerning the term ‘the conduct of rationalists’, Anṣārī (1419/1998), vol. 1: pp. 346–347, vol. 2: pp. 318–319.
- 4.
The verse 9: 29 of the Qur’an is “Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His Messenger, and follow not the Religion of Truth, until they pay the tribute [jizya] readily, being brought low”. Some radical Muslim groups claim that this verse is abrogating those verses that suggest dealing with others in good conduct.
- 5.
Here, I mean by the term ‘utilitarianism’, what is narrated according to John Stuart Mill in Utilitarianism (1861). His version is plausible if not a very defensible ethical theory. See Mill (1969).
- 6.
- 7.
There is a rule in the book of inheritance (kitāb al-farā’iḍ) attributed to the Sixth Imam which indicates that it is lawful for every religionist to obey what is legal in his faith, Al-Ḥurr al-ʽĀmilī (1372/1992), vol. 26: p. 158, no. 4.
- 8.
As regards to this rule in Shiite jurisprudence, see Bujnūrdī (1419/1998), vol. 3: pp. 179–209.
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Edalatnejad, S. (2016). The Development of Human Rights in Muslim Societies. In: Pirner, M., Lähnemann, J., Bielefeldt, H. (eds) Human Rights and Religion in Educational Contexts. Interdisciplinary Studies in Human Rights, vol 1. Springer, Cham. https://doi.org/10.1007/978-3-319-39351-3_9
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