**In December 1948, the United Nations General Assembly adopted the **
**Universal Declaration of Human Rights, the 30 articles of which focused on **
**respect for human rights and basic personal freedoms. The unanimous **
**adoption of the resolution was preceded by considerable debate; and the **
**final proclamation of an individual’s personal, civil, political, economic, **
**social and cultural rights was understandably hailed as an exceptional **
**historical achievement which would have everlasting repercussions for **
**mankind. Interestingly, it took the United Nations a further 28 years to **
**ratify the declaration into two human rights covenants, both of which **
helped to formalise the need for universal respect for personal and social freedoms.
**Yet, over 1400 years ago, mankind had witnessed a much more significant **
**and, given the circumstances prevailing at that time, an extremely **
**profound declaration of rights. The revelation of the Holy Qur’an, which for **
**Muslims is the true and final word of God, bestowed and promoted personal **
**and communal values which human society till then had not fully **
**appreciated. This unique Book continues to guide and influence millions of **
**faithful followers all over the world. It is an emphatic endorsement of **
**human prerogatives, setting the basis for an equitable society in which **
**both individual and communal rights are unequivocally guaranteed. But the **
**Holy Qur’an is not simply a code of ethics or a series of directives which **
**are to be taught and blindly obeyed. Its message is much more **
**fundamental and its aims have a far deeper meaning, dealing essentially **
**with a person’s inner self. The values it propagates are absolute and **
**timeless, and the principles therein are not relative to any particular **
**circumstance. Throughout the Holy Qur’an, however, the need to constantly **
**reflect on the meaning, significance, relevance and practical application of **
its timeless message is repeatedly stressed.
**The fundamental covenants of the United Nations Declaration are, in fact, **
**clearly enshrined in the Holy Qur’an, which with philosophical and practical **
**justification proclaims the rights to life, liberty, personal security, fair trial, **
**individual privacy, education and social equality. And more importantly, it **
**propounds the freedom of movement, thought, religion, opinion and **
expression.
**The main doctrine of Islam is that the purpose of existence of man, as of all **
**other creatures, is the submission to the inimitable laws of God. But **
**whereas nature in general obeys God’s laws instinctively, man alone **
**possesses the choice to comply or to disobey. The consequences of man’s **
**action are judged by God, He being the creator and the real law maker in **
**this universe. There is, however, no compulsion in Islam, and man is **
**encouraged to reason, to seek, to question and to judge. This naturally **
**generates a moral struggle, manifested by man’s constant endeavour to **
**comfort and satisfy his inner self, and then to look beyond himself to utilise **
**his many potentialities for the sake of others. This is a far-reaching **
**responsibility, which according to Islamic theology is a vital purpose of our existence. **
**The Holy Qur’an leaves no doubt about its concern for the dignity of human **
**beings. It encourages social service in terms of alleviating suffering, **
**helping the needy and caring for the weak. Again, the aim is not simply **
**showing mercy or doing a good deed because it is required of us to do so, **
**but rather the integration of man’s many virtues towards making himself a **
**balanced personality and in turn helping to create a fair society. As **
**explained (17:70), Allah honours mankind; has given it superiority over **
**other creatures and has granted it special favours. On the other hand, all **
**human beings are equal and everyone gets the rewards or otherwise for **
**what he or she has done (3:195). **
**One of the more fundamental liberties, which man always strives for, is the **
**right to free thought and expression. In proclaiming these liberties, **
**however, the UN Declaration does state limits by recognising societal **
**obligations, the rights of others and the concern for morality, public order **
**and general welfare. These, of course, are not unreasonable restrictions. **
**The Holy Qur’an also recognises the need for such social norms to be **
**respected, but it remains singularly certain about the value it places on **
**expression. In Sura Al-Rahman (55:4) the emphasis is clear. Man has been **
**given intelligent speech; the powers to communicate; the capacity to **
**comprehend and the ability to explain. And the parable (2:253) further **
**amplifies this vital message by highlighting differences of opinion, and the **
right to differ.
**Clarity of expression and sanctity of thought are desirable virtues. The **
**Holy Qur’an itself is devoid of ambiguity and reveals (12:1-2), that its **
**verses are intended to make everything clear; that they are explicit and **
**comprehensible, so that one may adopt them with reasoning. By this same **
**token, the person most dangerous in society is the hypocrite or the **
**‘Munafiq’, who expresses things quite differently from what he or she **
**actually believes and whose actions are more likely to be tinged with **
ulterior selfish motives.
**On a more social level and within the realms of a just society, expressing **
**oneself and conversing call for certain etiquette to be respected. The Holy **
**Qur’an asks that there be no dubiety in speech; that the language used be **
**common and understandable; that conversation remains free from **
**falsehoods and artificiality, and that the speaker’s manner be reserved and **
restrained. These virtues are, of course, faultless !
**Islam seeks to establish a society in which everyone can walk freely and **
**have complete physical, mental and spiritual freedom. The only restrictions **
**would be those placed by the Divine Laws. If human beings earnestly make **
**the effort to endorse, practice and propagate the rights, guidance, wisdom **
**and values bestowed upon them, then society would continue to evolve and **
**benefit from the boundless munificence which Almighty Allah has placed at **
**our disposal. Let us then, during this holy month of Ramadan, rededicate **
**ourselves to reading about, understanding and practicing with more **
**earnestness, the call for a fair and peaceful society which the Holy Quran **
**guides us towards. The creation of a blissful and universal united nation **
may then become that much easier.