HUMAN DIGNITY AND
HUMAN RIGHTS (AN APPRISAL IN THE
VIEWPOINT OF PRESENT-INDIAN ISLAM)
The present world is in the amazing character of scientific and
technological progress, so it is much more integrated the people in various
spheres. As a result, the days of isolated civilizations and regional cultures
are gradually faded away. There was a time when divergent cultures and
civilizations could co-exist and flow simultaneously without any interference to
others. But at present the shape is totally changed.
The scientific and technological progress places a high degree of
emphasis on the materialistic pleasure and satisfaction.
Men are least interested to revitalize the inner value and dignity of
human being. They are enormously
busy for individual satiation, as more and more enjoyments and pleasures are
offered to people across the individual boundary, but at the same time more and
more disparities are also revealed and people have raised questions, are all
these be considered as real improvement or not?
It is obvious; the humanistic characters are gradually diminishing in
this present era. The current
statistic shows that in this advance age, many people are not able to fulfill
their basic needs, they are not getting just and equal treatment in the various
spheres of life. Still today, many
peoples are suffering in unjust wages, malnutrition, narrow health services,
undemocratic distribution of education and also facing the problems of inhumane
war, arbitrary utilization of chemical weapons, unjust dealing of natural
resources, unfair distribution of economic properties etc. Not only that, even in this advanced world people are facing
the trivial problems on racism, poverty, terrorism and many other evils. These
evil problems and unjust treatments are gradually spread over in the various
parts of the globe which are basically violating the human dignity and human
rights. It is a matter of great
pain that the leading personalities are not taking any strong measure to
eradicate such problems due to their petty interests. While the concept of human
dignity and human justice have been discussed in many flora but comprehensive
and constructing discussion is still long waited .I think, Philosophers, social
scientists and political leaders have enormous responsibility to diagnose these
social illness and converse us regarding the causes and consequences of sound
remedies. It is undoubtedly a
crucial task because; there is a diversified form of injustices and
obstructions. However, Philosophers
have some greater responsibility to assess their structures and justification
for permanent solution.
Now
the legitimate question may emerge as: What is Human dignity and Human Rights?
How far they are inter-related? What
role they will play in this ultra-modern world? etc.
These are to be discussed in the paper philosophically and
dispassionately. This paper will be
divided into two sections. At the
outset we will indicate something about the historical and philosophical
background of Human dignity and Human rights and then in the later phase we will
proceed to the other relevant points and their link with present Indian Islam.
The
traditional outlook of Human Dignity and Human Rights are partially found in the
writings of Plato and Aristotle. In
the eyes of Plato the concept of "justice" is an all encompassing
"Political virtue", so that the good society and just society
are one and same. Plato basically
used the word "dikaiosyne" which usually translated as
"justice". The term
"dikaiosyne" has possess very wide meaning in Ancient Greece, this
terms was often used to indicate "rectitude" or "right
conduct". It is true that
"justice" cannot be identifiable with "right conduct" but
this idea of "justice" draws our attention that people as a separate
individuals can receive the treatment which is proper for them.
Plato's "justice" is an entire virtue theory, where as
Aristotle believes in egalitarian ideals of justice, where "equality"
is main concern. His egalitarian
maxim is a proportional equality which
is related with "share and share alike".
After them Hobbes and Mill have utilized "natural equality" and
propagated the theory that "all men are equal by nature", is mainly
based on the principle of equal treatment to all.
To maintain natural equality particularly Hobbes says, it is obvious that
there are many sign of natural inequalities in the society but man should guide
himself in the wise way to provide "equal treatment for equals and unequal
treatment for unequal"1 Mill's ethical theory of utilitarianism
is one of the classic statements regarding the theory of equality and justice
which envisages mainly that justice is a name for certain moral requirements,
which regards collectivity, stands higher in the scale of social utility and
therefore, it lays more paramount obligation than any others.2
It received its most influential expression at the end of the 17th
century A.D in the writings of Johan Locke.
According to him, "good's natural law provided that " no one
ought to harm another in his life, health liberty or possessions.
That law could therefore, be said to give each a natural right to his
life, liberty and properties of others"3 Actually in the natural
condition men would also possess the right to do what was necessary to protect
the rights of others, because, men would seek place by handling it over to a
common authority. In the latter
phase John Rowls and B. Williams
have interpreted the theory of justice and equality in terms of logical
reasoning. So, from this
above discussion it is evident that people are conscious about the human dignity
and rights to designate their standard of living as well as to maintain equal
treatment in the society.
WHAT
IS HUMAN DIGNITY?
Dignity
of Human being is an essential concept in the society as well as in the
morality, because through it the quality and honour of the people can be
determined, and from the sense of dignity the concept of Human rights can also
be measured. There is a common
belief that the dignity of human being can be measured through commercial /
economic status of the people of the society and the G.N. P (Gross
National Profit) of the particular state to be used as an instrument to
measure of quality of human life.
But it is not absolutely correct. The
quality of human life is a very complex phenomena.
It is not only confined in the commercial or economic system, rather it
touches the various spheres of the people.
i.e. health , food, education, liberty, equality, franchise of the
citizens and so on. We have a need
to know, how people are enabled to live in the society in dignified manner
Human
Rights are rights which persons hold by virtue of the human condition.
It constitute the common language of "humanity".
Actually human rights are only for human beings and not for state.
Thus, they are not dependent upon the grant of our permission or the
permission of the state and also they cannot be withdrawn by fiat of the state /
government. The beneficiaries of
human rights are individuals. The
human rights to which each person is entitled
to a fair trial who lives
under a legal system of common law and civil order.
State have the obligation to ensure that their discreet legal systems and
full protection of human rights. Human
rights do not consist only of civil and political rights.
These rights also cover the economic, social and cultural sides of human
beings 4
After
the 2nd world war people were felt the need of universal Declaration
of Human Rights and that was adopted by the United Nations organization on 10
December, 1948 at Paris.To protect the international level of human rights the
international covenant have adopted / ratified the universal Declaration of
Human Rights in the year 1966. In
1989 after the fall of Berlin Wall, it was decided to convene a world conference
on human rights. The conference
took place in Vienna in 1993, where it is ensured that the fundamental human
rights can never be derogated by the state, even during the period of emergency,
i.e. no emergency justifies torture, nor it can remove a person's freedom of
thought, conference of religion and the acquisition of
education.
The
contemporary mormal and political philosophy are more likely to focused a care
for human rights upon a commitment to fundamental rules, such as, freedom,
autonomy, equality together with other considerations relating to the essentials
of human well being.5
HUMAN
DIGNITY IN ISLAM:
In
Islam the notion of human dignity is an essential character of it.
It says, human beings are the vicegerent of God.
He bestowed them the superior potentiality and honour than the other
creatures of Him (Khalaqnal insana fi
ahsane taqbeem, The Quran). The
sense of dignity differs human being from beasts or animals.
Prior to the advent of Islam men were behaved and treated as animals and
racism, untouchability, apathy were prevalent in the society as a powerful
instruments of discrimination. As a result the sense of superiority and
inferiority had grew in the society. People
were treated for the service of the higher classes people.
The lower category people have no freedom and dignity in their lives and
the labour classes were deprived in all matters.
Women were treated as commodity of enjoyment, they had no dignity of
life. Most of the young girls were used as the concubines of the
higher (stronger) class. After the emergence of Islam Prophet Hadrat Muhammad
had strongly denounced all these social evils and he had grew a sense of dignity
and honour in the society.
HUMAN-RIGHTS
IN ISLAM:
As
we have discussed earlier that the Human Rights Declaration has been proclaimed
by the United Nation's General Assembly on 10th December, 1948 in
Paris which basically represents the maximum degree of consensus to achieve the
final goal of humanity. But Islam has felt the need of such rights from the very
beginning of the human civilization which
are highly humanistic in character. Because, Human
Rights are an integral part of Islam. It
gives position to all human beings with full respect and dignity and
differentiate them from the commodities in the beginning of the century A.D.
Its aim is to attain universality and advancement of itself to the whole
of mankind as constituting one fellowship.
Islam recognizes that human being is an embodiment of mind, body and
soul. Hence, it gives special
attention on the basic needs and requirements of human beings, which are not
confined entirely to the material purposes but at the same time it will serve
the spiritual aspect of human being which lacks in the U.N Declaration of human
Rights. It also recognizes that
human being is a subtle and noble personality in which various complex sides are
integrated as a one whole. Its basic belief is that the
humanity is one and all human beings are equal.
No person can claim superiority over the others by virtue of his race /
descent / Wealth. According to Islam, Superiority can be determined only on the
basis of person's good and pious deeds, which are directly related to human's
freedom and responsibility. At the
same time, it abolished the system of priesthood and hereditary kingship and
instigates for democratic socialism to maintain social justice and equality as a
whole. . In Islam lower classes people may enjoy equal status in all
levels without any reluctance. In
this society, a Muslim will have no hesitation in dining with another Muslim or
even non Muslim. A group of Muslim
can eat together from the same vessel
and one may partake of the others leftover foods or drinks with full friendly
enjoyment. In performing namaz
(prayer) the master and the slave may perform it in the same row standing
shoulder to shoulder with each other.
The racism and untouchables are completely foreign to Muslim society.
Any learned and pious person, however low born and economically backward
can lead the prayer and the highest dignitaries or kings and noble men follow
him readily. 6 The sense of superiority
and inferiority on the basis of black and white are completely eliminated
in Islam. It does not recognizes
the past sin of Adam and Eve, rather, it has given equal and reasonable status
and dignity to men and women..
But
it is a matter of great regret that
the Muslims of the various corners are deviated themselves from its basic
teachings. They are frequently
violating the human Rights for their personal gain.
As a reaction of this, some independent thinkers, egalitarian Muslims and
non government organization have raised – their voice to implement and
improve Human Rights in the Muslim countries 7
In
Islam there are huge numbers of rights which are keenly related to human needs
but due to the convenience of our discussion we will confined our outlook
towards the most prominent sides of it. In
my own view the prominent human rights are as follows:-
Right to live, .Freedom, Equality, .Justice, Fraternity, Love,
Democracy, Health Service, Education, Abolishment of Racism and Untouchables,
and Humanity etc.
All
these relevant points are to be focused in Indian context in the full paper.
Department of Philosophy & Religion
Santiniketan,India, 731235
1.Hugo
A.Bedau ,Justice and Equality,(Prentice Hall,USA,1971),pp.5,6
2.Ibid,p.10
3.David
Miller, Blackwell Encyclopedia of Political thought,(Blackwell, UK,
USA.1991),p.3
4.
Martha Nabaum and Amartya Sen, The Quality of Life , ( Oxford,1993), pp.3,9
5.
Adam Kuper and Jessica Kuper,The Social Science Encyclopedia,2nd
Edition,(Rutledge ,London and Newyork) pp. 385,386
6.
A. Nadvi, Indian Islam, (
Delhi,India ), p. 72
7.
N.K. Singh, Social Justice and Human Rights in Islam,( gyan Publishing house,New
Delhi.1998), p.33