One of the aims of sending Prophets (PBUT), including Prophet Muhammad (PBUH & HP) , was to recite to faithful people the signs of Allah Almighty, to purify them and to teach them the Book and wisdom (3:164). Therefore, the Quran considers Prophet Muhammad (PBUH & HP) as an excellent exemplar for the believers (33:21). It means that all his deeds and behaviors at the individual, social, political, and cultural levels and even with other nations of that era, are instructive and he (PBUH & HP) is a perfect role model to be followed. Besides, he (PBUH & HP) was sent as a mercy to all the nations (21:107), both Muslims and non-Muslims. Hence, his approach in spreading peace and concordance in the world can be an excellent model to be followed. Here, we review how Prophet Muhammad (PBUH & HP) acted in this regard.

Making Peace and Coexistence Treaty with the Followers of Other Religions and Polytheists

Prophet Muhammad’s (PBUH & HP) Sunnah did not ignore other nations and their internal independence at all. On the contrary, Islam is a worldwide religion that has recognized other tribes and nations, whether inside or outside of the Islamic state’s territory. Clear evidence for that are the treaties that have been made between the Islamic state and different nations or tribes during the time of Prophet Muhammad (PBUH & HP). In the pre-Islamic Arab era, fighting other tribes, killing, and bloodshed was a culture. But, Prophet Muhammad (PBUH & HP) made various treaties and emphasized on adhering to them to demonstrate how the tension between parties can be peacefully reduced and fighting back is the option only when invaded. The Islamic state was always faithful to the peace treaties as far as other parties were so. 

The Constitution of Medina by Prophet Muhammad (PBUH&HP)

As an example, as soon as Prophet Muhammad (PBUH & HP) arrived at Medina, he drew up a covenant among those who had emigrated with him from Mecca (Muhajirin) and the Jewish tribes of Medina including Aws and Khazraj (who were known later as Ansar (i.e. helpers, since they helped Muhajirin). This covenant was called the Constitution of Medina. This constitution aimed to guarantee the security and coexistence of various groups who lived in Medina and formed the basis of a multi-religious Islamic state. Some of its articles were:

•    Muslims and Jews constitute “one nation” (Ummah Wahidah). Muslims are on their religion, so are Jews;

•    Muslims and Jews are gracious to each other;

•    The Jews adhered to this constitution should be protected and helped. No oppression upon them. No alliance with their enemies; 

•    Each party of this constitution should be allied with the other in case one of them is invaded;

•    Both parties should ally whenever Medina is invaded;

•    Both parties should take part in the expenses in case of a war. Muslims should pay their expenses, so do the Jews [1].

Treaty of Hudaybiyyah 

At the time of Prophet Muhammad (PBUH & HP), Mecca was under the control of one of the most significant Arabian tribes called Quraysh, who were polytheists. They had forbidden Muslims to enter the city and perform Hajj rituals. After Prophet (PBUH & HP) had dreamed entering Mecca doing Hajj rituals with companions, this Ayah confirmed his (PBUH & HP) dream: “Certainly Allah has fulfilled His Apostle’s vision in all truth: You will surely enter the Sacred Mosque, God willing, in safety, with your heads shaven or hair cropped, without any fear.” (48:27). Hence, The Prophet (PBUH & HP) and a group of Muslims with some other Arabs of around Medina, marched peacefully towards Mecca without arms, in the hope of making a pilgrimage. At first, Quraysh prevented them from entering Mecca. Still, after some negotiations, a treaty called the Treaty of Hudaybiyyah was drawn up between the two parties, which helped to decrease the tension between them. 

This treaty guaranteed a 10-year peace between Quraysh and Muslims and authorized Muslims to return to Mecca in the following year to perform a peaceful pilgrimage [1]. 

References:

1.  M. A. Amini, “The principle of peaceful coexistence with non-Muslims in Islam,” Ma’rifat Journal, no. 165, p. 35-52.

    
   

To address this question, we need first to clarify what we mean by ‘human rights’. Does the term refer to the so-called Universal Declaration of Human Rights, the UDHR? Or does it simply refer to the rights of humans in a general sense?

Islam and the Universal Declaration of Human Rights

To start with, Islam does indeed confirm the basic human rights mentioned in the Universal Declaration of Human Rights, the UHDR.  That is to say, rights such as the right to life, freedom, equality, etc. are acknowledged by Islam. However, the way Islam looks at these concepts may be different.

That is probably the reason why the Cairo Declaration on Human Rights in Islam, the CDHR, was composed some years later. The declaration included nearly the same basic human rights mentioned in the UHDR; what distinguishes the two, however, is the special perspective of Islam on the Human Being and the subject of rights.

Islam and Human Rights

Before examining human rights from an Islamic perspective, the following points may be considered: Is the concept of human rights a ‘modern’ phenomenon? Are human societies, let’s say human authorities, to define certain rights for human beings? If so, are these established rights all-inclusive? Can they be applied to every human being regardless of time and place or any other particular circumstances?

It seems that Islam has a distinct perspective on human rights; something that has to be elaborated in more detail.

Firstly, Islam views rights as being inherent in human beings.  This means that, according to Islam, God has granted humans certain rights since the very beginning of creation. There seems no need for a group of people to establish rights for human beings; whether it be the United Nations or any other international institution.

This can explain, to a great extent, any dissimilarity between Islam and the UDHR. Accordingly, there may be certain rights recognized by Islam that are not found in the United Nations Declaration of Human Rights, and equally, there may be rights stated in the UDHR that are not recognized by Islam.

Human Rights in Islamic Resources: The Quran

If we have a closer look at the Islamic traditions, we realize that not only they have addressed human individual and collective rights in some great detail, but also gone beyond our ‘modern’ definition of the rights of humans!  They have introduced something much more valuable, that is, ‘human dignity’!

To begin with, the Holy Scripture of Islam, the Quran, looks upon humans as one endowed with dignity. Human beings’ dignity refers to their advantages. This means that God has endowed them with sublime traits [1].

"Certainly We have honored the Children of Adam ….. and preferred them with a complete preference over many of those We have created" (17:70).

Also, all humans are children of Adam and are created from clay. They are equal regardless of gender differences, ethnicity, color, etc.

"Indeed, We created you from a male and a female and made you nations and tribes that you may identify yourselves with one another"(49:13).

Human Rights in Islamic Resources: The Hadith (Narrations)

There are plenty of writings on the subject of rights in Islamic resources, amongst which Imam Sajjad (AS)’s The Treatise on Rights is one of the best. Imam Ali b. al-Hussain (AS), known as Sajjad (the Often in Prostration) [2], has left a comprehensive account on the issue [3]. Almost 50 rights and duties are introduced and discussed in this momentous document;  it includes various social relations of any individual such as rights of parents, spouses, children, neighbors, teachers, students, believers, the leader of Congregational Prayer, the government, etc. It also defines the duties that humans have towards their ‘self’ and even their organs:

“The right of your ‘self’ (nafs) against you is that you employ it in obeying God.”

“The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.” [4]

The treatise was written centuries ago, yet it addresses not only the issue of rights in an extensive manner, but also illustrates the ethical principles of citizenship in detail:

“The right of your neighbor is that you guard him when he is absent, honor him when he is present, and aid him when he is wronged… if you know of any evil from him, you conceal it…You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously”.

“The right of the people of your creed is harboring safety for them, compassion toward them…you should love for them what you love for yourself and dislike for them what you dislike for yourself…” [5].

Our concise examination of the Islamic viewpoint on the subject of human rights implies that Islam does recognize human rights. Nonetheless, a particular Islamic perspective on human beings as the honored creature of God with specific rights and duties has to be taken into consideration.

References:

1. "Statement on Human Rights" (PDF), Retrieved 2017, 
2. Islami, S. H. (2005). Retrieved 2017, from Noormags
3. Javadi Amuli, ‘Abdullah. Sources Of Human Rights In Islam. Retrieved 2017, from 
4. ‘Life of Imam Sajjad (a.s)’. Retrieved 2017, from  http://shiastudies.org/article/imam-ali-b-al-husayn-al-sajjad-beginner
5. ‘Risalat al-huquq’. Retrieved 2017, from http://en.wikishia.net/view/Risalat_al-huquq_(book)
6. TREATISE ON RIGHTS (RISALAT AL-HUQUQ). Retrieved 2017,