Muslim World League
Secretariat General
Conferences and Organization Department
Common Human Values among Followers of
Religions
Submitted by
Zulfaqar Ali Falahi Alig
To Conference On
" Dialogue, A Common Human Bond "<<
Sponsord by
Muslim World League
Taipei - Taiwan
Rabi'I 18 and 19, 1432H
February 21 and 22, 2011G
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Abstract
There has been an endless series throughout history of speeches,
discussions and writings on ethical values but have they had any
significant impact? Given such flood of words, one may rightly
wonder why all the values and principles thus enumerated, voted
upon and proclaimed have so little effect on the behavior of people
and nations and why there exists such a bay between words and real
life. In societies threatened with breaking up, human beings, rootless
and pulled in all directions, are searching for common values and
compatible visions of the future.
The problem can be recognized, or effectively formulated, only by
analyzing the values involved, and the apparent threat to them, are
stated. The values that have been the thread of classic social
analysis are freedom and reason. In our various religious and
philosophical traditions to emphasize those universal spiritual values
that all these traditions share, for example, truth, justice, modesty,
compassion and peace. By emphasizing these common values, we
will, in the same effort, be building bridges among the different
communities.
Freedom, justice, solidarity, is neither western nor eastern values;
they are absolute universal. In fact, they stem from belief in a
superior moral force—God. Loyalty to these values transcends
loyalty to particular ethnic groups, governments or nations.
This should be astonishing news to Indonesians, Malaysians, Urdu,
Punjabi, and Persians who have used the Arabic word “Haq” the
Hindi and Bengali who have their adhikar and the Sanskrit svetve,
the Thais their sitthi, the Koreans their kooahri, and the Filipinos their
karapatan—all mean "rights." The struggle for human rights clearly
takes different forms within different cultures, even within the different
cultures of Asia.
Chinese culture has traditionally been shaped by Confucian, Taoist
and Buddhist views of life. Within the formulation of the ideal of
harmony and unity, the issue of human rights cannot obtain the
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status of an independent and genuine problem, because the relations
among men are only a step toward a much higher goal of the
harmony of all beings.
Marxist practices were attacked, but socialism was understood
basically democratic. Socialism in its original sense should first
insure equal rights for individuals in their livelihood. These rights can
be realized only through free organization and coordination with
democratic politics.
However, human rights are proclaimed as inherent truths but they
are commonly violated. Yet they are central both to the history and
development of each society and general welfare of its members. In
almost all the countries of Asia, old beliefs, institutions and social
practices structure the everyday life of the people under the thin layer
of the legacy of colonialism which brought about, among other things,
the modern and legalistic idea of human rights.
The purpose of dialogue, is not converting others or to have a
polemical debate among theologians, nor is it about creating a new
religion or amalgamating all religions into one – it is simply for mutual
understanding and building good relations with others.
1. Traits of an Upright Personality in religions
Personal character traits are the attitudes one has toward his
activities and challenges. Most of these traits are established through
training and beliefs. Character and human dignity are strongly
connected with a firm belief in the following;
That man is not merely his body, but has also a Personality
whose integration is life's real purpose;
 That as there are laws for the development of Body, likewise
there are laws for the integration of Personality with body,
called permanent values;
That permanent values cannot be discovered by human intellect
but have been revealed by God the Creator;
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That every action leaves a permanent impression on the doer's
Personality. Therefore for a belief in permanent values the
following pre-requisites are essential;
(1)That the universe has been created with a purpose, the purpose
being provision of means for helping human self to achieve its
destiny.
(2)That human self is a permanent reality; which is permanently
spiritual, as it has a permanent life of its own not identical with
the changes of the material organism with which anyway it is
connected; and that the acts of the man really proceed from and
express the nature or character of the self.
(3)That man's present actions affect his future, i.e. his tomorrow
because there is continuity in life. One, who sees nothing beyond
present life, will be after present gains. Because of their
importance, as means for forming character, can be realized only
when one believes life to be permanent and continuous i.e. after
death.
(4)That there must be belief in God because an absolute Moral Law
or moral ideal cannot exist in material things, it can exist only in a
Mind from which all Reality is derived. According to the Holy
Qura’n, the guide for all mankind, Faith (Eiman) and Character
(Akhlaaq) are inseparable; the Holy Book never misses to
precede “amelu as salehat” (do good deeds) with “al lazeena
amanu” (those who have faith).
Let us now, analyze the traits in various religions and cultures.
1. 1.
Traits of an Upright Personality Confucianism
The term "Jūnzǐ" is a term crucial to classical Confucianism. Literally
meaning "son of a ruler", "prince", or "noble", the ideal of a
"gentleman," "proper man," or "perfect man" is that for which
Confucianism exhorts all people to strive. A brief description of the
"perfect man" is one who "combines the qualities of saint, scholar,
and gentleman". A hereditary elitism was bound up with the concept,
and gentlemen were expected to act as moral guides to the rest of
society. They were to:
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cultivate themselves morally;
participate in the correct performance of ritual;
show filial piety and loyalty where these are due; and
cultivate humaneness;
The great exemplar of the perfect gentleman is Confucius himself.
Perhaps the greatest tragedy of his life was that he was never
awarded the high official position which he desired, from which he
wished to demonstrate the general well-being that would result if
humane persons ruled and administered the state.
The opposite of the Jūnzǐ was the Xiǎorén literally "small person" or
"petty person." Like English "small", the word in this context in
Chinese can mean petty in mind and heart, narrowly self-interested,
greedy, superficial, and materialistic.
As a foundation for the life of perfect goodness, Confucius insisted
chiefly on the four virtues; sincerity, benevolence, filial piety, and
propriety.
2. 1.
Traits of an Upright Personality Taoism
The beliefs and values underlying this religion extend far beyond the
formal aspects. Many Chinese today exhibit “Taoist” characteristics
apart from these institutional forms. Most Chinese are “Taoist” to
one degree or another, perhaps even unaware of the religious origins
of their thinking and habits. The Taoistic strains of everyday life can
be summarized as follows:
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the sense that reality extends beyond the observable realm,
and includes spiritual power that has physical effects and
manifestations but is not limited to the physical world;
the belief in harmony, not only among persons, but between
persons, the natural world, and the cosmos;
the practice of meditation and physical exercises that
emphasize the unity of an individual’s psychological,
emotional, physical, and spiritual identity; and
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the belief that internal and external harmony has practical
benefits, from social welfare to individual health and durability;
Most Chinese today, even after a century of Western influence
except half a century of Communist rule, would consider these things
“common sense,” and while the institutional forms of Sect Taoism is
now possibly temporarily, in secrete “Taoism” as an approach to life
is still very much alive.
3. 1.Traits of an Upright Personality in Buddhism
Personality in Buddhism means the characteristics that are specific
to an individual. These characteristics are manifested by good and
bad behaviors through body, speech, and mind. Personality is here
divided into two categories: Implicit Personality and Explicit
Personality,
Implicit Personality is described as the characteristics of an individual
who has nutritious and harmful mental conducts. Where as Explicit
Personality is described as the characteristics of an individual who
has nutritious and harmful behaviors through body and speech
shown in outward appearances. In other words there are two factors
of personality development.
Buddhism took into account both factors in dealing with personality
development. Internal factor is the mind that is analytical, reasonable,
and rightful, while external one is described as having good friends
who give advices and warnings. Good factors are important in
supporting the development of personality in each age of life, while
bad factors tend to be faults and destructive in the development of
personality. The improvement of internal characteristics is
emphasized as it led to the enlightenment of the ultimate goal of
Buddhism, Nibbana meaning to lead the highest goal that is total
eradication of sufferings.
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4. 1.Traits of an Upright Personality in Hinduism
Rig Veda pronounces, "Ekam sat Vibudah Bahuda Vadanti" Truth is
only one but wise men refer to it with various names. “ye yatha mam
prapadyantem,
tams
tathaiva
bhajamy
aham,
mama
vartmanuvartante, manusyah partha sarvasah” Bhagvadgita verses
4-11. This means; “as all surrender unto Me, I reward them
accordingly. Everyone follows My path in all respects, O son of
Partha. Whatsoever the way people worship me, I oblige them in the
same way they worship me. People tread my path from different
ways.” This sloka clearly identifies that God is one.
According to the above sloka (verse) beauty lies in eyes of the
beholder. Srusti depends on Drusti ! If you Say Acharya Devo Bhava,
God is very much present in your Guru. Automatically the knowledge
transcends from Guru to you.
If you imagine your favorite God in a mere stone, yes! He is right
there to take care of your needs. If you remove the unwanted
material from the stone, Idol of your choice is right there.
That is why Mahatma always used to chant –
"Raghupati Raaghava Raajaa Raam, Patiita Paavana Sita Ram,
Ishwara Allah tere naam, saba ko sanmati te Bhagavan" .
For him God is only one. Ekam Sat!
So why hate each other in the name of religion. All religions
ultimately teach humanity and kindness to all beings. A person who
understands the essence of religion sees God in every living being
and a showers love on them and treats them with kindness (Avyaja
Karuna). We have to develop religious tolerance. World is a small
village.
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This is meant for personality development. Memorizing the above
Sloka along with meaning and understanding the essence and
implementing it in daily life is highly recommended.
5. 1.Traits of an Upright Personality in Islam
People inhabiting different countries might follow different ways of life
but, according to the Holy Qura’n, human values are the same and
unchangeable anywhere. Human intellect is not given to determine
such values. Human intellect is essentially individualistic in character.
It is Revelation alone which gives abiding universal values. These
values are preserved in the Holy Qura’n, the code of life for mankind
in all climes and ages. Qura’nic values are Permanent Values of life
and provide a universal standard of character which in Qura’nic
terminology is Taqwa. Bottom of Form
Islam prescribes certain manners and traits for every Muslim to
decorate the character. Some of these are:
Truthfulness: ‘Abdullah Bin Mas’ud narrated that the Prophet (peace
be upon him) said, “It is obligatory for you to tell the truth, for truth
leads to virtue and virtue leads to Paradise…and beware of telling of
a lie for telling of a lie leads to obscenity and obscenity leads to HellFire...” [Sahih Al-Bukhari and Sahih Muslim] Hence, truthfulness is a
praiseworthy virtue and people should adhere to it. They should not
say that, “The conditions forced me to avoid speaking the truth”,
since truth is salvation and this is borne by experience as well.
Similarly, telling lies is forbidden by consensus of Muslim, save a few
exceptions like trying to resolve hostile parties, false appreciation etc
for one’s wife to endear her heart etc. However, generally telling lies
is prohibited. Allah said: “And on the Day of Resurrection you will see
those who told lie against Allah their faces will be black. Is there not
in Hell an abode for the arrogant ones?” [Al-Zumar 39:60].
Trustworthiness (Amanah): An obligatory quality of character is
trustworthiness and being untrustworthy and unfaithful is forbidden
(haram). Deceiving Muslims, cheating them and not returning what
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they entrusted you with or lent to you is forbidden by the Qur’an,
Sunnah and the consensus of Muslim scholars. Allah says, “Verily!
Allah commands that you should render back the trusts to those, to
whom they are due” [Al-Nisa 4:58]
It is obligatory to discharge this trust and duty which Islam entrusts to
a Muslim: prayers (salah) are a trust, Saum (fast) is a trust, Ghusl
(ritual bath) after ritual impurity (janabah) is a trust. Hence it is not
permissible for a Muslim to betray this trust in any case.
Purity and Chastity: A person should be pure in everything that the
word pure can be applied to. He should have a pure, unpolluted heart
so that it does not contain envy or spite. He should have a pure
tongue which does not speak unjustly about anyone and does not
attack his honor. He should also not be boisterous and rowdy in the
markets. He should be pure from all things forbidden by Islam. The
most obvious form of purity is chastity, i.e. not having sexual relations
except with whom a Muslim is lawfully permitted to have them.
Modesty (Haya): As the Prophet (peace be upon him) said, “Modesty
brings forth nothing but goodness.” [Sahih Muslim] And it is also
authentically reported that the Prophet said, “of the sayings of the
early Prophets which the people have got is: If you don't feel
ashamed do whatever you like.” [Sahih Al-Bukhari] So, modesty does
not bring forth anything except goodness, is a trait which should
adorn and perfect the character of every Muslim.
Bravery: Cowardice is a condemnable trait, from which the Prophet
(peace be upon him) sought Refuge from Allah [Sahih Al-Bukhari]
and every Muslim too should seek Allah’s Refuge from it. On the
contrary, every Muslim should adorn his character with bravery and
courageousness. Islam prescribes Muslim ever should be brave,
courageous, stand up and speak out for the truth. He should be
brave in the battlefield.
Generosity: every Muslim should be generous and should spend
what he is required to as long as it does not harm him or become too
cumbersome for him. So parsimony is a condemnable trait
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Fulfilling promises and pacts: Allah says, “O you who believe! Fulfill
(your) obligations” [Al-Maidah 5:1] Hence, a Muslim must always
fulfill his obligations to others and the pacts or promises he made to
them. He must fulfill all that the agreement entails.
Avoidance of all that Allah forbade: A Muslim should always stay
away from whatever Islam prohibited and avoid committing it whether
alone or openly in front of other people. No doubt, committing sins
openly is a more serious offence, as the Prophet (peace be upon
him) said, “All the sins of my followers will be forgiven except those of
the Mujahirin those who commit a sin openly or disclose their sins to
the people.” [Sahih Al-Bukhari]
Good neighborliness: There are many rights to which a neighbor is
entitled to. He has the right as a brother in Islam and as a neighbor. If
he also happens to be a relative, he also has the right of kinship. The
Prophet (peace be upon him) said, “Gabriel continued to recommend
me about treating the neighbors kindly and politely so much so that I
thought he would order me to make them as my heirs.” [Sahih AlBukhari]. Once, he said "By Allah, he does not believe! By Allah, he
does not believe! By Allah, he does not believe!" It was asked, "Who
is that, O Allah's Apostle?" He replied, "The person whose neighbor
does not feel safe from his evil." [Sahih Al-Bukhari] Hence, a person
should be good to his neighbor and should not harm them in any
way.
Helping needy persons: Helping a worker who does his job for you or
doing it for him is a good trait. This is one of the best deeds. Similarly
a blind man who needs a guide, to the mosque, shops, to his
workplace or wherever else he needs to go unless it is not difficult for
you and does not affect your job. People needing help should be
helped according to one’s ability.
Witness of justice: Justice depends mainly on evidence. Qura’n says;
“O believers, if you are called upon to give evidence, do not appear
as a witness on behalf of either party, but for Allah. Be truthful in
giving evidence even though it be against your own-selves or your
parents and kin-folk, whether the party concerned be rich or poor.
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Allah Almighty safeguards the interests of both parties. Do not follow
your own inclinations lest you should swerve from justice. Do not foist
your statements nor show aversion to appearing as a witness. Allah
Almighty is well aware of what you do.” Surah Nisaa 4: Verse 135
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2.Human Relationships in Multi-Faith societies
The 20th century brought enormous changes all around the world.
Through technological changes in transport and communications and
the movement of people and ideas from one end of the earth to
another, the world has become a smaller place: a global village.
The aim of this dialogue is to establish a good connection between
theory and practice. At a theoretical level there is a lot of discussion
about the new plural societies and about cultural and religious
plurality in school. On the one hand we have racism, hatred, the idea
of “we” and “the other”; on the other hand values like knowledge,
understanding, respect, tolerance and dialogue are promoted.
Unity and diversity, is expressed by the slogan “Unity in Diversity”. All
societies have to deal seriously with new challenges of plurality,
emerging from the new social and political situation, to build a nation
of unity as well as diversity and tolerance. There are two
fundamentally different ways of dealing with cultural and religious
plurality.
One option is to divide the world into the dichotomy “we and the
other”. At all times in history people seem to have had an inclination
to identify some sort of “Other”. Who those others are, varies. We all
know the examples: Christians and Heathens, Blacks and Whites,
men and women, Europeans and Arabs. After the cold war period the
Arabs and the Muslim World once again became the “Other” in the
Western eyes. And after September 11th the perception of the
Muslim as the “Other” was confirmed. Unfortunately this century also
witnessed world wars, the like of which we have never seen before.
The narrow nationalisms and racism that led to those wars are not
something that any right minded person wants to go back to.
Despite this there is the other option, finding another way of dealing
with plurality. Instead of dichotomising the world, from the very
beginning children should learn to appreciate diversity and fight for
equality. In the multicultural classroom the discovery of diversity
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among equals could turn out to be a fascinating journey into the
religious practice and world views of their classmates.
These days’ countries are more diverse than they were before. For
some of us, this diversity represents an opportunity to learn, to
change, or to develop ourselves freely; but society also seems to be
fractured. We live side by side with our neighbors’ but we may not
know each other properly and our ignorance of each other can hurt
relationships which fuels suspicion and mistrust.
Clearly we all need to work together to continue to better our
society, integrating the best of our traditions and balancing our
individual freedoms with a renewed social solidarity.
It will be appropriate to explain some of the Islamic teachings about
living together with people of different beliefs and backgrounds.
1. 2.Common humanity
The Qur’an teaches that our relationship with each other should start
from the basis that we are all part of the same family; we are all
brothers and sisters of one another, we are all the children of Adam
and Eve: “People, We have created you all from a single man and a
single woman, and made you into races and tribes so that you should
know one another. The most honored of you to Allah are the ones
most mindful of Him. Allah is all knowing, all aware.” (Qur’an, chapter
49: verse 13).
Everyone is born free and pure, with an inborn capability to know
God. (Qur'an 30:30). Everyone has been created ‘in the best of
moulds’ (Qur’an 95:4); God has breathed something of His Spirit into
each of us. (Qur'an 32:9).
2. 2.The origin of Islam
In fact Muslims believe that Islam is not a new religion, but a
continuation of the same teachings of the Prophets before
Muhammad, peace be upon them all. “In matters of faith, He has laid
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down for you (people) the same commandment that he gave Noah,
which we have revealed to you (Muhammad) and which We enjoined
on Abraham and Moses and Jesus: ‘Uphold the submission and do
not divide into factions within it’.” (Qura’n 42:13) Allah sent inspired
teachers to different communities throughout the ages: “We sent a
messenger to every community, saying, ‘Worship God and turn away
from false gods’. (Qur'an 16:36)
3. 2.Diversity is unavoidable
Another central aspect of Islamic teaching about our world is that the
diversity we see around us is a part of God’s plan; it is natural and it
is expected. “Had your Lord willed, all the people on earth would
have believed? So can you compel people to believe?” (Qur'an
10:99)
To invite people to what you believe is true should not be a matter of
objection, however it is not acceptable to force someone to believe it.
The Qur’an is clear: “there is no compulsion in matters of religion.”
(2:256) The Qura’n teaches that Allah supports those who not only
tolerate, but also protect the freedom of belief and worship of
others. "If God did not repel some people by means of others, many
monasteries, churches, synagogues and mosques, where Allah’s
name is much invoked, would have been destroyed". (Qur'an 22:40).
4. 2.Talking together
The first step in bringing people together is by talking and getting to
know one another, understanding our differences and discovering
our similarities. In the Qur’an, Muslims are called "invite others to the
way of God with wisdom and fair exhortation and discuss only in the
most courteous way” (Qur'an 16:125
Free speech is a fundamental human right and it is only through free
speech that the truth can be known but Muslims are forbidden in the
Qur’an from using crude or insulting words about that which other
people hold sacred (Qur'an 6:108). This does not mean that critical
discussion is restricted, but should be in polite manner and informed
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debate, rooted in common sense. If we are sincerely to seek a true
understanding of each other we must be aware of the false
propaganda.
5. 2.Living together
There is a golden rule that runs through the world’s religions and is a
founding principle of humanism too. It is expressed through a famous
saying of the Prophet Muhammad (peace be upon him): “None of
you truly believes until he wishes for his brother what he wishes for
himself.” (Sahih al Bukhari, Sahih Muslim}
The explanation of this saying also includes the meaning that, treat
others as you would like to be treated; remembering that we are all
brothers and sisters of each other, regardless of our beliefs or way of
life.
The Qur’an describes our relationship with upon two bases; justice
(Adl) and compassion (Ehsaan) – compassion being over and above
justice. Even where there is enmity, one must always entertain the
hope of better circumstances and improved relationships: “Allah may
still bring about affection between you and your present enemies –
Allah is all powerful, Allah is most forgiving and merciful – and He
does not forbid you to deal kindly and justly with anyone who has not
fought you for your faith or driven you out of your homes: Allah loves
the just.” (Qur'an 60:7-8)
6. 2.Friendship
In Islamic ethics, although justice is one’s right, the recommended
course of action when one is wronged is to be patient, to forgive and
repel the evil done to oneself by doing good to those who did it:
“Repel evil with what is better and your enemy will become as close
as a blossom and valued friend.” (Qur'an 41:34)
7. 2.Working together
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The Qur’an informs us that the differences in our religious practices
should make us compete with one another in doing good works, cooperating for the benefit of Allah’s creation, helping each other in
goodness and piety: “If Allah had so willed, He would have made you
one community, but He wanted to test you through that which He has
given you, so race to do good; you will all return to Allah and He will
make clear to you the matters you differed about.” (Qur'an 5:48)
8. 2.Being faithful
We all have multiple identities, of beliefs, family, work, or our society.
For a Muslim belonging to a global faith community there is no barrier
to uphold the responsibility to their neighborhood and nation because
the prime principle is based on justice for all.
Moreover, faithfulness to Islamic teachings means an even more
honest and active citizenship. A successful multi-faith society does
not require that all faiths need to be kept private and hidden from the
public space. “Piety does not consist in turning your face towards
East or West. The truly pious are those who believe in Allah and the
Last Day, in the angels, the Scripture, and the Prophets; who give
away some of their wealth, however much they cherish it, to their
relatives, to orphans, the needy, travelers and beggars, and to
liberate those in bondage; those who keep up the prayer and pay the
prescribed alms; who keep pledges whenever they make them; who
are steadfast in misfortune, adversity and times of danger. These are
the ones who are true, and it is they who are aware of God.” (Qur'an
2:177).
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3.Human Rights in Islam and eastern cultures:
East Asia is usually thought to consist of China, Japan, Korea, Hong
Kong, Macau and Taiwan. The dominant influence historically has
been China, though in modern times, cultural exchange has flowed
more bi-directionally. Major characteristics of this region include
shared Chinese-derived language characteristics, as well as shared
religion, especially Buddhism and Taoism. There is also a shared
social and moral philosophy derived from Confucianism.
Apart from the unifying influence of Confucianism, Buddhism,
Chinese characters, and other Chinese Cultural Influences, there is
much diversity between the countries of the region such as different
religions, national costumes, languages, writing systems, cuisines,
traditional music and so on.
Confucianism, Taoism, Zen Buddhism and Shinto took shape in this
region, particularly in China and Japan. Other religions of Asia
include the Bahá'í Faith, Shamanism practiced in Siberia, and
Animism practiced in the eastern parts of the Indian subcontinent.
Today 30% of Muslims live in the South Asian region, mainly in
Pakistan, India, Bangladesh, Nepal and the Maldives. The world's
largest single Muslim community (within the bounds of one nation) is
in Indonesia. There are also significant Muslim populations in the
Philippines, Brunei, Malaysia, China, Russia, Iran, Central Asia and
West Asia.
In the Philippines and East Timor, Roman Catholicism is the
predominant religion. It was introduced by the Spaniards and the
Portuguese, respectively.
Practicing Hindu, Buddhist, Islamic or indigenous traditions
emphasize their cultural rights today and complain that international
human rights law is dominated by western individualism. Hindus, who
do not generally believe in a Creator, derive rights from social,
cultural and religious duties. Buddhists find rights implied in the
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obligation to be aware of the interconnectedness of all reality and
thus affirm animal as well as human rights.
Jews and Christians affirm that persons have human rights because
they are created in the image of God. This is less true for Protestants
than for Catholics, as Protestants were quick to claim their right of
conscience in opposition to the religious hierarchy from which they
were dissenting.
Muslims affirm that governments have a responsibility to enforce
divine law. In Islam the people are not sovereign; Allah alone is
sovereign. Human rights, therefore, are to be enforced only insofar
as they reflect divine law. Resolutions of the United Nations are not
recognized by Muslims as obligatory, but the rights sanctioned by
Allah in scripture are seen as absolute. Be sure that there is a
significant overlap between the rights asserted through international
law and the rights affirmed by Islamic jurisprudence. But where there
is a difference, then Islamic law is to be obeyed.
Religious support for human rights among Jews, Christians and
Muslims tends to take the form of arguing that modern ideas of rights
are implied in the duties that we have to God and our neighbors,
which are revealed in the ancient scriptures of each community of
faith.
Equality of rights regardless of race or national origin is a firm belief
within Islam. History has proved Muslims have often been superior at
putting this ideal into practice than Christians.
1. 3.Buddhism and Human Rights
An analysis of Buddhist affirmations of human rights might begin in
India, the birthplace of Buddhism. For Buddhists the dharma is that
universal morality which protects the weak from the strong, which
provides common models, standards, and rules, and which
safeguards the growth of the individual. It is what makes liberty and
equality effective.
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Though self and nature are different from one another on the relative
level, "on the absolute level they are equal and interfused with one
another because of the lack of any fixed, substantial selfhood. For
this reason Buddhism, differs radically from the monotheistic religious
traditions. This is the Dhamma (dharma), for the Buddha said: "He
who sees relational origination sees the Dhamma and he who sees
the Dhamma sees relational origination." Therefore, there is an
intimate and vital relationship of the Buddhist norm or Dhamma with
that of human rights. Human rights are an extension of human
nature. Thus, in the Buddhist perspective they flow from right human
relations. The common Japanese expression "Okagesama" reflects
just this kind of humble gratitude.
Thus, from a Buddhist perspective, human rights need to be
grounded in what today might be described as an ecological view of
nature and humanity, and rights need to be conceived for other forms
of life and not just for humans. Despite the conceptual difficulties of
justifying human rights, as central to Buddhist faith, at least some
Buddhists find human rights language expressive of their religious
commitment to the Three Refuges: the Buddha, the Dharma, and the
Sangha.
Buddhists protest "human rights violations" in China, Tibet, Laos, and
Korea. Buddhists join with other members of religious traditions in
conferences concerned with human rights. Buddhists participate in
resolutions on human rights, such as the Seoul Declaration of the
Asian Conference on Religion and Peace, which declared: "Human
dignity must be safeguarded by human rights, through which human
dignity can be fully manifested."
2. 3.Hinduism and Human Rights
The caste system can be understood as a reflection of dharma or
"the moral order" in Hindu society, which at its best maintains "equal
relationships of mutual economic and social benefit. Each group
respects the rights and dignity of the others." But the reality has very
often been otherwise.
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Manu's Dharma Sutra, which is considered authoritative in this
regard, relates all rights to duties specified by caste, age, and sex.
Traditional rights then are privileges of status and position. However,
for twenty-five hundred years there have been rebellions within the
Hindu tradition against its hierarchical order, and today many Hindus
believe Manu's code needs revision.
Manu uses the word adhikara to describe the concept of a just claim
or right; however, only Brahmans have such rights. Thus, deriving a
concept of human rights within the Hindu tradition requires turning to
the general concept of duty, or dharma, which is central to the
Dharma Sutras. The revolts against traditional Hinduism reinterpret
dharma. For instance, some bhakti groups assert:
All humans are equal as God's creation but are not the same;
therefore, all should give and receive according to their own nature.
These groups uphold the idea of following one's own nature
(svadharma) as advocated in the Bhagavad-Gita.
Raja Ram Mohan Roy, founder of the Brahmo Samaj movement,
advocated equality for all persons regardless of caste or sex, on the
basis that all humans are God's creatures. Rabindranath Tagore is
another influential name in the human-rights movement.
The Indian Constitution, largely drafted by B. R. Ambedkar, who was
an untouchable, abolished un-touchability and affirmed individual civil
and political rights. Legislation was even passed to reserve places in
government and schools for untouchables. The caste system itself,
however, was left intact.
For example, members of the Arya Samaj movement have argued
that the original Vedic teachings are casteless and thus have
fashioned a notion of dharma based on universal, rather than castespecific, obligations to social values.
Gandhi was not advocating "individual rights" in the Western sense,
but rather dharma; "an ethic of community, responsibility and loyalty."
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Obviously, modern concepts of human rights are a reflection of
Western influence and interfere with traditional notions of dharma.
Yet, some Hindu reformers seek to interpret dharma in ways that
support the notion of human rights. Perhaps this is why the Indian
constitution sets forth the major human rights affirmed in the
Universal Declaration without providing any philosophical foundation
for them. However, at the time of India's independence most
educated Hindus not only accepted these fundamental rights but
insisted that they expressed age-old Hindu principles.
3. 3.Christianity and Human Rights
Today human rights are at the heart of what Christians believe and
affirm as their common faith. All Christians agree that human rights
laws are not authoritative merely because they are laws passed by
the state nor because of human beings have rights because they are
part of the natural order, but because they are loved by God.
Henry urges Christians to work with all persons of goodwill in the
struggle for a more just world order. Bishop Helmut Frenz of the
Evangelical Lutheran Church in Chile asserts that "Human rights are
the social execution of the divine rights.
Roman Catholics, too, assert that human dignity is not merely known
in the created order but in "the Christ-event," for "it is in the meeting
of God in the man Jesus Christ that man fully discovers his dignity
and the dignity of all others whom he must love as his neighbors
(Luke 10:36, Matt. 5:43-48)."
Neither the Bible nor traditional doctrines refer to human rights
directly, but Christians derive human rights from both. They accept
as binding the commandments to love God and to love their
neighbors and to keep the Golden Rule. But for many Christians
today, this means supporting human rights.
In short, for many Christians not for all, human rights are central to
understanding both the gifts and the demands of the gospel. God has
given human beings dignity and thus calls all peoples to the
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responsibility of protecting human rights, as the social conditions
necessary for human dignity. For Christians all around the globe,
human rights are as clear as God's creative and redemptive
presence.
4. 3.Islam and Human Rights
Islam was the first to recognize basic human rights and almost 14
centuries ago it set up guarantees and safeguards that have only
recently been incorporated in universal declarations of human rights.
These God-given human rights are seen as the means of assuring
human dignity. To preserve the dignity of man, it is necessary that
society guarantees him food, drink, lodging, clothing, education and
employment as well as his right to express his opinion, participate in
the political life of his country. Rights granted by kings or legislative
assemblies can be withdrawn as easily as they are conferred; but no
individual and no institution has the authority to withdraw the rights
conferred by God.
1. Equality of Human Beings: Islam not only recognizes absolute
equality between men without any distinction of color, race or
nationality, but makes it an important and significant principle, a
reality. The Almighty Allah has declared in the Holy Qura’n: "O
mankind, we have created you from a male and female. And we set
you up as nations and tribes so that you may be able to recognize
each other indeed, the noblest to Allah among you are the most
heedful of you.” (49:13). this means that the division of human beings
into nations, races, groups and tribes is only for the sake of
introduction.
This has been exemplified by the Prophet in one of his sayings thus:
"No Arab has any superiority over a non-Arab, nor does a non-Arab
have any superiority over an Arab. Nor does a white man have any
superiority over a black man or the black man any superiority over
the white man. You are all the children of Adam, and Adam was
created from clay". (Al-Bayhaqi and al-Bazzaz)
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2. The Right to Life: The first and the foremost basic right is the right
to live and respect human life. The Holy Quran explains: “
Whosoever kills a human being without any reason like man
murder, or corruption on earth, it is as though he had killed all
mankind” ... (5:32) “ Do not kill a soul which Allah has made sacred
except through the due process of law” ... (6:151)
The Prophet may God's blessings be on him, has declared killing as
the greatest sin only next to polytheism. The Tradition of the Prophet
reads: "The greatest sins are to associate something with Allah and
to kill human beings."(Bukhari, the book of witness)
Here the word 'soul' (nafs) has been used in general terms without
any distinction or particularization which might have lent itself to the
explanation that the persons belonging to one's nation, the citizens of
one's country, the people of a particular race or religion should not be
killed. If a man belongs to a prehistoric or savage tribe, even then
Islam regards him as a human being.
3. The Right to the Safety of Life: Immediately after the verse of the
Holy Quran which has been mentioned in connection with the right to
life, Allah has said: "And whoever saves a life it is as though he had
saved the lives of all mankind" (5:32). There can be several forms of
saving man from death. If he is dying of starvation, then it is your
duty to feed him so that he can ward off death.
The Quran has mentioned this belief of the Israelites and quotes the
Jews saying: "There is no blame on us (for anything we may do) with
regard to the unlettered folk (i.e. the ummi)" (3:75).
4. Respect for the Chastity of Women: The third important thing that
we find in the Charter of Human Rights granted by Islam is that a
woman's chastity has to be respected and protected under all
circumstances, whether she belongs to our own nation or to the
nation of an enemy, whether we find her in the wild forest or in a
conquered city; whether she is our co-religionist or belongs to some
other religion or has no religion at all. A Muslim cannot infuriate her
under any circumstances. All immoral relation- ship has been
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forbidden to him, irrespective of the status or position of the woman,
whether the woman is a willing or an unwilling partner to the act. The
words of the Holy Quran in this respect are: "Do not approach (the
bounds of) adultery" (17:32).
5. The Right to Basic Standard of Life: Speaking about the economic
rights the Holy Quran enjoins upon its followers: “And in their wealth
there is acknowledged right for the needy and destitute.” (51:19)
This injunction was given in Makkah where there was no Muslim
society in existence and where generally the Muslims had to come in
contact with the population of the disbelievers. Therefore the clear
meaning of this verse is that anyone who asks for help and anyone
who is suffering from deprivation has a right in the property and
wealth of the Muslims; irrespective of the fact whether he belongs to
this nation or to that nation, to this country or to that country, to this
race or to that race.
6. Individual's Right to Freedom:Islam has clearly and categorically
forbidden the ancient practice of capturing a free man, to make him a
slave or to sell as slave. On this point the clear and unambiguous
words of the Prophet (S) are as follows: "There are three categories
of people against whom I shall myself be a plaintiff on the Day of
Judgment. Of these three; one is he who enslaves a free man, then
he sells him and eats this money." (Al-Bukhari and Ibn Majah) The
words of this Tradition of the Prophet are also general, they have not
been qualified or made applicable to a particular nation, race, country
or followers of a particular religion.
7. The Right to Justice: This is a very important and valuable right
which Islam has given to man as a human being. The Holy Quran
has directed: "Do not let your hatred of a people provoke you to
aggression" (5:2). "And do not let ill-will towards any folk provoke you
so that you swerve from dealing justly. Be just; that is nearest to
heedfulness". (5:8) Stressing this point the Qura’n again says: "You
who believe stand steadfast before Allah as witness for (truth and)
fair play" (4:135). This makes the point clear that Muslims have to be
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just not only with ordinary human beings but even with their enemies.
The justice to which Islam invites its followers is meant for all the
human beings of the world regardless faith, race or nation.
8. The Right to Co-operate and Not to Co-operate: Islam has
prescribed a general principle of overriding importance and universal
application saying: "Co-operate with one another for virtue and
heedfulness and do not co-operate with one another for the purpose
of sin and aggression" (5:2). This means that the man who
undertakes a noble and righteous work, irrespective of the fact
whether he is living at the North Pole or the South Pole, has the right
to expect support and active co-operation from the Muslims.
Notable point
Rights must be linked with duties and individual claims must be
reconciled with the common good. From this perspective human
rights may be affirmed as universally true, and yet implementation of
these rights will require various forms: "As law reflects the
achievement of society so too the 'rightness' of human rights is
determined by time, place, and experience."
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4.Obstacles to Coexistence
1. 4.Meaning of Coexistence
Coexistence is a state in which two or more groups are living
together while respecting their differences and resolving their
conflicts peacefully. Although the idea of coexistence is not new, the
term came into common usage during the Cold War. Coexistence
must be developed slowly over time. This allows people to overcome
obstacles such as crime, corruption, and fear.
The dialogue and communication is critical for coexistence and
building a state for coexistence. But this isn't one way you can define
coexistence. To measure coexistence in one community is difficult
because people see and understand coexistence in different ways.
Coexistence when main streamed into social practice, when there
are mixed population, mixed shops, mixed schools, when there are
public services open to both sides, then one has better relations for
living in a diverse society.
2. 4.Peaceful Coexistence
The policy of 'peaceful coexistence' was used in the context of U.S.
and U.S.S.R. relations. Initially, it was a cover for aggression, but
then it developed as a tool for reframing the relationship between the
two powers. In the late 80s, the policy of peaceful coexistence
included principles such as "nonaggression, respect for sovereignty,
national independence, and noninterference in internal affairs."
3. 4.The importance of Coexistence
A state of coexistence provides psychological and physical
conditions for individuals, organizations, and/or communities to
reduce tensions, and for peacemakers to attempt to resolve the
causes of the conflict. This period of nonviolence is especially useful
post-war, as it provides an environment in which the causes of
conflict can be addressed and peace can be envisioned, negotiated,
and achieved.
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4. 4.Obstacle removing
Coexistence work is that which brings individuals, communities, or
nations away from violence and towards social consistency. This
includes efforts that aim to address past wrongs, search for justice
and forgiveness, build communities, and explore ways for community
structures and systems to embody fairness.
Categories
Examples
Obstacle prevention:
Conversion
Obstacle management:
Caring of one another
Obstacle resolution:
Mediation, negotiation, dialogues
Educational programs:
Policy:
Diversity
initiatives,
multicultural
education, and minority rights awareness
Integrating social justice and diversity
in various institutions
These tools of coexistence are all geared towards preventing,
reducing, and eliminating violence in an effort to take societies
towards increased integration. In addition to functioning as a framing
mechanism, coexistence therefore becomes a term with which
different types of peace work can be discussed. The obstacle
removing meaning of the term, however, goes deeper than that. It
can be argued that resolution about restoring the right relationship
between people who have been enemies.
As we move further into the 21st century with an increasingly
complex international political system and a multifaceted field of
stakeholders, our language and concepts must adapt to the realities
of conflict, violence, and fight. Efforts to mainstream the notion of
coexistence in both the peace building and obstacles removing fields
and in everyday interaction are a priority.
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In fact, implementation of some crucial efforts for reconciliation
including truth acknowledgment, reparation, excuse, forgiveness, and
even retributive justice could make different contributions to realizing
the goal of obstacle removing.
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References:
1) The Qura’n
2) The Hadeeth (Sayings of prophet Mohammad pbuh)
3) Robert Traer Revised from in Faith in Human Rights: Support
in Religious Traditions for a Global Struggle (Washington, DC:
Georgetown University Press, 1991).
4) Mukalma Bainul Mazahib (Urdu) Lectures by: Wali Khan alMuzaffar Maktaba Farooqia Karachi Pakistan Edition: 2008
5) Taqabul-e- Adyan (Urdu) Prof. Mohammad Yusuf Khan
Baitul Oloom Purani Anarkali, Lahore, Pakistan
6) HUMAN RIGHTS IN ISLAM by 'Allamah Abu al-'A'la Mawdudi
al Tawhid Journal, vol. IV No. 3 Rajab-Ramadhan 1407 from
website
7) By Angela Nyawira Khaminwa At: www.beyondtractibility.org
July 2003
8) Thesis Title :Personality
Development
in
Buddhism
Researcher :Phra Phiroom Vuddhidhammo (Tanao) 4 January
2003
9) Madduri Rajya Sri Editor, www.telugubhakti.com
10) Google search engine about religions and cultures