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Can the Islamic approach to Human Rights be compatible withthe current International Human Rights Doctrine?

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Can the Islamic approach to Human Rights be compatible with the current International Human Rights Doctrine? 1. Introduction This essay outlines one of the biggest and burning issues insofar toward the universal human rights: can the Islamic approach to human rights be compatible with the current international human rights doctrine? As an entitled notion with the religion of Islam, which has the second biggest in number of the followers worldwide, its approach to human rights is definitely crucial. Islamic human rights copes such a large area of thought, but this essay much more likely to focus the discussion on the idea of the Islamic women's rights. The main argument is that pure Islamic approach to human rights, especially to women's rights, can not be compatible with the current international human rights doctrine. However, its approach to human rights, include women rights, might much more sustainable internally of the Moslem society. Fairly, my position is not pretending to provide any problem resolving or to justify anything, but to tease out some of the possibly conflicting notions that are tie up with human discussing on this issue. In order to do that, we will begin by making such an overview on the context of international human rights doctrine, and then go through along the existence of human rights in Islamic perspective, and finally come up with the examining of the compatibility of both side to conclude. 2. International Human Rights Doctrine Jack Donnelly, as paraphrased by Freeman, declares such a conceptual idea about human rights by saying as follows: "Human rights are the rights one has simply because one is human being. Consequently, they are held universally by all human beings. They are the highest moral rights, and 'in ordinary circumstances' they take priority over the moral, legal, and political claims. Human rights are universal also in the sense that they are almost universally accepted, at least in the word or as ideal standards" (Freeman, 2004: pp 380). ...read more.


This is the only one covenant of human rights which is based on religion that has been completed worldwide. Al-Hewar Center - The Center for Arab Culture and Dialogue, describes that the declaration comprises the rights which are written here in detail, as: right to life, right to freedom, right to equality, right to justice, right to fair trial, right to protection against abuse of power, right to protection against torture, right to protection of honour and reputation, right to asylum, right of minorities, right and obligation to participate in the conduct and management of public affairs, right to freedom of belief, thought and speech, right to freedom of religion, right to free association, right to involving in economic area, right to protection of property, right to status and dignity of workers, right to social security, right to found a family, right of married women, right to education, right of privacy, and right to freedom of movement and residence (A-Hewar Center, 1999). According to this, arguably, it seems that Universal Islamic Declaration of Human Rights is much more detail and comprehensive than the International Human Rights; for instance it proposes the right of minorities that is not clearly stated in the Universal Declaration of Human Rights. In terms of women's rights, although there is no particular convention on the protection of Islamic women's rights, Moslem fellows attractively argue that Islam is a well known religion which completely recognises women's rights. They are usually over-confident when they show that Islamic women's rights are incomparable with whatsoever religion or cultural thought on this earth, even with secularism notions, as they believe that Shari'a as the basis of all Islamic rules, in which the women's rights are entitled, is derived from words of God and the impossible-false of the Prophet's acts and traditions. In this sense, Shari'a is looked at as a blessing rule that is respectable to human kind as the higher creation of God. ...read more.


Nonetheless, it seems rather unfair since all forms of human rights need Islamic legitimacy, whereas all instruments of legitimating in Islam are totally against the outsider, non-Moslem. The implication of the attitude of subordination has been impacted to the implementation of human rights in all forms of the Islamic society. Unfair and inequality between men and women becomes a serious barrier to realise the principle of universal human rights for all human beings. Yet, the obligation of being a believer in Islam also makes a clear confession that it is quite worthless to promote Islamic human rights for all human beings. In addition, Ida Glaser and Napoleon John, by quoting Engineer's words, writes that it is undoubtedly that there is a common thrust towards equality of the male and female in the Qur'an. Unlike in other religions, there is definitely no differentiation between men and women in religious matters. (Glaser and John, 1998). However, this statement seems inapplicable when that equability comes into implementation in the global context, as it is clearly stated the term of undivided men and women in 'religious matters'. 5. Conclusion To summarise this essay, there are many similarities between the concept of universal human rights that has been adopted by United Nations and the Islamic Human Rights. They both include freedoms, equalities, and rights. To some extent, Islamic Human Rights notions is likely more detail and comprehensive. However, the problem in the Islamic human rights emerges at the stage of the implementation, in which it tends to require all as the Moslems. The implication of this fait accompli is that it seems too vague to rely upon only an Islamic approach to human rights universally. Yet, as it has proved that there are subordinating teachings implied in Islamic thoughts, it clearly makes the achievement of human rights effort face several barriers. Thus, I conclude that the Islamic approach to human rights can not be compatible with the current international human rights doctrine, but it may work well in the faithful Islamic societies. ...read more.

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