Haqooq-ul-Ibad Notes – Chapter 3. Islamiat Notes | FSc Part 1. Waldain Ke Huqooq (والدین کے حقوق); Aulaad Ke Huqooq (اولاد کے حقوق). Urdu article on Value of Human rights (Haqooq ul Ibad / Bandon Kay Haqooq) in Islam. What is The rights of people in Islamic Point of View. Hadith Haqooq UL ibad in Urdu. Tariq Aziz. 8 years ago. 2 Comments in Urdu. This Hadith is in Nisai. Haqooq ul ibad ka baray ma Hadees.
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Rights in Islam are divided into two categories. One concerns divine rights Huququllah and the other, human rights Huququl Ibad. Though divine rights are superior to human rights, this difference is a matter of belief or doctrine and not a matter of action or practice. In the practical sense, both the rights: In fact, it is the observance of divine right that paves the way for the observance of human rights in the true sense of the word.
Haqooq Ul Ibad Ki Ahmiyat
For instance, the first and foremost divine right is Tawhid, that is, to declare the oneness of God, without associating anything with Him, as the Quran says:. This uhququl of Tawhid helps man realize the fact that there is nothing superior to or greater than God. All creatures, including human beings, irrespective of their external differences, are equal in dignity as well as in responsibility before the one and only God.
Anyone who abuses ibbad humiliates or ridicules others abuses the Creator indirectly. Such commandments abound in the Quran and Hadith and show that divine rights and human rights are so interdependent that they become complementary to one another.
It is as if God will not accept our obeisance to Him if we im not fulfill the human rights prescribed in the Quran and Hadith. The differences between human beings seen as justifications for discrimination resulting in the violation of basic human rights are considered in the Quran as signs of God:.
In that surely are signs for those who possess knowledge. All the differences of race, community or tribe The differences of race, community or tribe are not meant for discrimination against one another. They exist rather for the purpose of knowing and appreciating one another.
It is astonishing to note that the Quran had declared fifteen iin years ago the biological unity of human beings, a fact which was scientifically established only during the sixties of the 20th century Domenique Perri, Building Peace.
And out of the two spread on the earth a multitude of men and women It was the realization of this biological unity of the whole of mankind that made the Prophet say in his night prayers:. In illustration of this fact, it was recorded that one day the Prophet saw a funeral procession passing through a street in Madinah. He stood up in deference. When his companions told him that the deceased person was a Jew, not a Muslim, the Prophet said: Was he not a human being?
Human life in Islam is held in such high esteem that the killing of a single human being is considered equivalent urdj the assassination of the whole of mankind.
Huqooq Ul Ebad | islamic books in urdu pdf
And the protection of a single human life is equivalent to the protection of the whole of mankind. It is so stated in the Quran with reference to the murder of Abel by his elder brother Cain, this being the first violation of human rights in human history.
Some scholars claim that Islam does not have any provision for human rights in the modern sense, since it is theocentric, and therefore God is regarded as the starting point of all guququl and action. On the contrary, the modern concept of human rights is anthropocentric, wherein man forms the centre of everything.
However, a thorough analysis shows that this view is based on a misconception. All other rights, including human rights, automatically stem from this primary duty towards God. We can say that, without this theocentric perspective, neither can the fulfillment of human rights be ensured nor their violation be avoided.
See for the full text of UDHR: It would be difficult to say that the UN or any other national or international body or authority has actually established the required world order on a sound basis. But in Islam as stated earlier, the doctrine of Tawhid and unconditional obedience to God provide the most powerful incentive for the observance of human rights and the strongest deterrence as such against their violation. Behold, we have created you from a male and a female; and we have made you into tribes and sub-tribes, so that ibav may recognize one another.
The most honourable among ibas, in the sight of God, is he who is the most righteous among you. God is All-Knowing, All-Aware. For instance, the first and foremost divine right is Tawhid, that is, to declare the oneness of God, without associating anything with Him, as the Quran says: He is self-sufficient He begets not, nor was He begotten.
For instance, the Prophet is reported to have said: It is astonishing to note that the Ibax had declared fifteen hundred years ago the biological unity of human beings, a fact which was scientifically established only during the sixties of the 20th century Domenique Perri, Building Peace The fifth chapter of the Quran begins with this proclamation: Sahih al-Bukhari Human life in Islam is held in such high esteem that the killing of a single human being is considered equivalent to the assassination of the whole of mankind.