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    Islam guarantees special protections for non-Muslims according to the document. The Prophet Muhammad said he would defend non-Muslims on Judgment Day if their rights were violated under Islamic rule. Strong warnings were given to protect non-Muslim rights that were not given even for Muslims. As a result, no one would dare violate non-Muslim rights. Human rights in Islam are also all-inclusive and comprehensive according to the document. They begin at conception and continue after death, and apply to all human relations including social, economic, and political rights. Concessions are made for those unable to perform obligatory prayers. Both Quranic social, economic, and moral teachings as well as prohibitions aim to

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    Islam guarantees special protections for non-Muslims according to the document. The Prophet Muhammad said he would defend non-Muslims on Judgment Day if their rights were violated under Islamic rule. Strong warnings were given to protect non-Muslim rights that were not given even for Muslims. As a result, no one would dare violate non-Muslim rights. Human rights in Islam are also all-inclusive and comprehensive according to the document. They begin at conception and continue after death, and apply to all human relations including social, economic, and political rights. Concessions are made for those unable to perform obligatory prayers. Both Quranic social, economic, and moral teachings as well as prohibitions aim to

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    Page 2

    Uploaded by

    mmunawar
    Islam guarantees special protections for non-Muslims according to the document. The Prophet Muhammad said he would defend non-Muslims on Judgment Day if their rights were violated under Islamic rule. Strong warnings were given to protect non-Muslim rights that were not given even for Muslims. As a result, no one would dare violate non-Muslim rights. Human rights in Islam are also all-inclusive and comprehensive according to the document. They begin at conception and continue after death, and apply to all human relations including social, economic, and political rights. Concessions are made for those unable to perform obligatory prayers. Both Quranic social, economic, and moral teachings as well as prohibitions aim to

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    SPECIAL PROTECTION TO NON-MUSLIMS


    Thus it is evident that in the matter of human rights, Islam does not discriminate
    between believers and non-believers. It would be better to see in brief the special
    treatment non-Muslims enjoy in Islam about their fundamental rights.
    Prophet Muhammad (peace and blessings of Allah be to him) said, “Be aware,
    whoever exploits the non-Muslim subjects of Islamic government, violates their
    rights, or burdens them or receives something from them without their consent, on the
    Day of Judgment I will plead their case.”
    Such strong warnings were not given even for Muslims, whereas in case of violation
    of non-Muslims’ rights, Prophet Muhammad will fight for them. In the light of such
    serious remarks, who can dare to violate the rights of non-Muslims? Similar
    instructions are reported from the righteous caliphs also.
    Non-Muslim writers noticed the effect of these teachings also. We see the testimony
    of Montgomery Watt about this.

    ALL-INCLUSIVE, COMPREHENSIVE RIGHTS


    Human rights in Islam are comprehensive to the extent that they start from the
    conception of baby in her mother’s womb, and do not end even at the death of an
    individual. Even the dead bodies also enjoy certain rights, because of their
    humanness.
    These human rights cover all possible human relations, e.g. social, economical,
    political, etc. Apart from the Qur’ān books of Hadith and Fiq are filled with these
    details.
    To conclude, we see that:
    Islam gives importance to human rights to such an extent that there are various
    concessions to persons not able to perform any of the obligatory Ibdah (Prayers).
    We also see after analysing the commandments of the Qur’ān that, in its social,
    economic and moral teachings, they all lead to fulfil one or the other human rights,
    and the needy are guaranteed due concessions.
    The second part of the Qur’ānic commands which bar man from certain things, are
    also, helpful in upholding human rights or checking their exploitation e.g. prohibition
    of beer, pork, gambling, lottery, backbiting, faultfinding, etc. This guarantees the
    sanctity of human dignity and protects his private life. So is the case with the
    prevention of murder, theft, dacoity, fraud, scandals, etc. This guarantees the
    protection of life and property.

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