(Mohammad Masood Ahmed (2025), Would You Like To Know Something About Islam, Second Edition, Crescent Books Inc., New York, USA. Pg. 231-248)

According to Islam, Allah is the highest authority, and true sovereignty belongs solely to Him. Allah is the Lawmaker, and Prophet Muhammad delivered and explained His Divine Laws to humanity. After the Prophet , the governing authority responsible for the affairs of the Muslim ummah acts as the implementing arm of Divine Law.

Anyone, whether alone or in a group, who neglects to apply Divine Laws and meet assigned responsibilities, or who violates human rights, faces not only consequences in this life but also severe punishment in the Hereafter. As previously mentioned, Muslims have a duty to honor the rights of Allah and of others. It is also important to recognize that although Allah may forgive violations of His rights, this does not extend to unrepentant sins of shirk (polytheism) and kufr (infidelity). Furthermore, it is firmly established that anyone who infringes upon the rights of others will not receive forgiveness from Allah on Judgment Day unless they have obtained forgiveness from the victim first.

Allah, while describing Judgment Day, reveals in the Quran:

إِذَا الشَّمْسُ كُوِّرَتْ ‎1‏ وَإِذَا النُّجُومُ انكَدَرَتْ 2 ‏ وَإِذَا الْجِبَالُ سُيِّرَتْ 3 ......  وَإِذَا الْمَوْءُودَةُ سُئِلَتْ 8‏ بِأَيِّ ذَنبٍ قُتِلَتْ 9......   عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ 14‏ ¹

When the sun is wrapped up, And when the stars have fallen, And when the mountains are set in motion. . . And when the girl, buried Alive, is asked for what sin was she murdered? … Thus, everyone will know what they have sent forth.

Judgment Day will not serve as a moment to restore the revoked rights of individuals, but rather to ensure ‘just compensation’ for the victims. If the offenders cannot offer ‘just compensation’—which is highly likely—they will face intense suffering for their transgressions against humanity.

The stringent regulations surrounding the establishment and protection of fundamental human rights unmistakably demonstrate that the equality of humanity and the safeguarding of these rights are integral to every relevant commandment from Allah. In this regard, Islam stands unmatched by any other system on earth.

Anyone who commits “crimes against humanity”, irrespective of being Muslim or not, will be held accountable for those heinous violations. Some face punishments in this world through various means, while others will encounter them after death in the realm of al-Barzakh (the transitory state, period/place). In the end, everyone, if not forgiven, will face their final punishment in the Hereafter.

Following the Declarations of Faith, the core foundation and practical application of Islam rest on the principle of equality among all humanity. Islam not only discusses this theoretically but also ensures equality and justice for all through comprehensive commandments that guarantee basic human rights. Furthermore, in this regard, Islam demands strict adherence from its followers. To address the entire concept of the equality of humankind and all related fields and philosophies, Allah simply states in the Quran:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا  ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ ‎ 14‏ ²

O people! Without a doubt, We created all of you from one male and one female and made you into different branches and different tribes, so you may get to know one another. Certainly, the most honored of you, in the presence of Allah, is he who is most fearful of Allah. Certainly, Allah is the All-Knowing, the All-Aware.

In just a few lines, the Quran articulates everything, while scholars have produced extensive works that illuminate the same topic. The reality that all humans are descended from a single male and female (parents) underscores that no other species of humanity could possibly contribute to even the slightest inequality among individuals. As children of one man and one woman, we are inherently equal as human beings.

We can easily deduce from humanity’s common origins that no loving mother and father would intentionally create any disparities among their children, nor would they establish any principles to create social classes. If all children of our “parents” (‘Adam and Hawwa’ ) had embraced Islam, we could have avoided the inequalities that have led to many societal issues. It is crucial to acknowledge the truth in this verse that we all share the same mother and father as we strive to eliminate inequalities and injustices.

This verse, along with numerous others in the Holy Quran, clearly illustrates that equality is a fundamental aspect of a thriving society. Allah desires our flourishing on Earth; thus, He instilled the principles of equality among people from the very beginning. Why would Islam fail to provide essential rights and justice for all when its goal is to promote peace, prosperity, and genuine happiness, enabling humanity to strive for ultimate success? How can Islam be unjust to humanity and still anticipate their willing submission? How can Allah declare Himself just and, at the same time, commit injustice against humans? How can the All-Knower, All-Powerful, Most Compassionate, and Most Merciful allow for contradictions by not providing the essential means to ensure equality and justice among people?

People do not have to wait long to observe the principle of equality in Islam. For instance, once one embraces Islam, they experience equality during congregational salah, where there is no distinction between kings and commoners, or between the rich and the poor; everyone stands shoulder to shoulder, bowing before the Supreme Lord, Allah. In mosques designated for congregational prayers, there are no reserved spots, even for kings, governors, or dignitaries. If an ordinary person arrives first, they take the front row, and if a king arrives late, they must position themselves in the back rows. This practice has been a norm throughout Islamic history, exemplifying equality.

The previously quoted verse addresses all humanity, not solely Muslims. No one is inferior or superior based on their nationality. Our differences exist to help us recognize one another, and that’s the only purpose. In Islam, distinctions among individuals should not be based on race, ethnicity, wealth, or any other material aspect, but solely on piety. However, even a distinction based on piety does not grant anyone extraordinary privileges or rights; no one can formally request or expect special treatment. Certainly, piety is esteemed more highly in the eyes of Allah, and achieving it is not a simple task. The pious deserve respect and dignity, provided that the principles of equality remain intact.

The most striking example of equality in Islam is evident during Hajj, the holy pilgrimage, when millions of Muslims gather in Makkah, Saudi Arabia, from around the world. Male pilgrims wear two sheets of white cloth, while females opt for simple attire. In this clothing, they encircle the Ka‘bah, while praising their Lord and affirming His Oneness, demonstrating their submission to Him. This moment exemplifies the essence of equality in Islam. There is no sign of wealth or status distinctions, nor prejudice, bigotry, superiority, or discrimination based on skin color or ethnicity. Instead, we observe pure equality, showcasing that individuals, regardless of being black or white, Eastern or Western, or rich or poor, are all offspring of the same origin and servitude to the Almighty Allah. Hajj stands as a unique occasion and an unmatched representation of equality that no other gathering can replicate.

The gathering at Hajj illustrates that, regardless of whether pilgrims are Americans, Chinese, Russians, Indians, Europeans, Africans, or Arabs, their shared character, actions, and purpose highlight that the Muslim Ummah (community) constitutes more than just various nations; it is a singular nation itself. Until divisions based on color, ethnicity, and language are eliminated, genuine peace remains unattainable. Islam asserts that differentiating people by nationality, ethnicity, color, or language is a human construct that has no relation to any divine commands.

The Prophet stated:

All human beings are equal. They are equal to the teeth of a comb. There is no distinction or preference for Arabs over non-Arabs or non-Arabs over Arabs; nor black over white or white over black. In the sight of Allah, preference is based only on piety and righteousness. ³

The Quran commands the believers:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ  ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ...nbsp  ۝ ⁴

O faithful ones! Let not any man mock another man; it is very possible that he may be better than those who mock. And let not women (mock) other women; it is possible that they may be better than those who mock. And do not insult your own, and do not give bad names to each other…

The Prophet taught his followers that:

Undoubtedly, Allah does not focus on your status, physique, or wealth. He consistently observes your heart; therefore, whoever possesses a good heart earns Allah's favor. You are truly the descendants of ‘Adam (). Among you, those who are pious are cherished by Allah. ⁵

He further stated:

That all creations are like the family of Allah; Allah loves most whoever loves most His creatures. ⁶

It is now clear that Islam promotes true equality among all individuals and does not favor anyone. The Quran and Sunnah explicitly state that Islam has no tolerance for inequality, racism, favoritism, prejudice, discrimination, or bigotry. These negative traits are human constructs upheld for selfish motives. Islam advocates for the elimination of societal evils, aiming to create a world reminiscent of Heaven, enabling individuals to strive for the actual Heaven. Rather than fostering evil, Islam seeks to eliminate it.

As previously stated, a fundamental responsibility of a Muslim is to meet his obligations to Allah and to others. Islam prioritizes duties over rights, asserting that when responsibilities are fulfilled appropriately, human rights and freedoms are inherently protected.

Likewise, the primary responsibility of an Islamic government is to uphold equality for all citizens based on Islamic principles and to eradicate any inequalities within society. Any authority that fails to fulfill this essential obligation must either cease to exist or be replaced. Frequently, governments and their officials evade justice for crimes against humanity and are not held accountable for their actions. It is important to remember that Allah is Maliki Yawm al-Din, the Sole Owner of Judgment Day, and no one can escape His judgment or avoid rightful punishment. Thus, being just to people brings greater benefits than being oppressive.

Global laws often offer minimal accountability, which can be easily evaded. It can be challenging to distinguish between those who break the law and those who create it, resulting in the suffering of ordinary citizens. Islam establishes clear rules to ensure justice and motivates individuals to advocate for their rights and oppose injustice. In Islam, significant rewards are allocated to those who strive for justice; however, if a victim opts for patience or finds justice unattainable, Allah assures fair recompense in this world and/or in the Hereafter.

According to a hadith narrated by Abdullah ibn Amr :

A true Muslim is one whose hands and mouth are safe for other Muslims. ⁷

This means that a genuine Muslim is one who honors the rights of Allah along with the rights of others.

In another hadith, the Prophet said:

Allah does not bless a nation in which a weak man is not given his right. ⁸

Islam further exemplifies equality through the rights it grants to all individuals.

Right to Life

The right to life stands as the paramount human right. Islam ensures this protection from the moment of fetal development until death. It considers every life, Muslim or non-Muslim, sacred. In Islam, indiscriminate killing and bloodshed are deemed among the gravest offenses, with ultimate accountability being unavoidable and deeply burdensome. This can be read in detail in “The Value of Life and Its Preservation in Islam.”

Right to Liberty

The right to liberty, to be free, is an inalienable natural right of man. When a right is labeled a ‘natural right,’ it indicates that individuals are inherently entitled to it; their mere existence concedes this entitlement. As Allah is their Creator, it follows that Allah has bestowed upon humanity this inherent right to liberty. Additionally, since Islam is the religion of Allah, it guarantees that this natural right remains intact. Therefore, we are not the ones who confer or assign natural rights; instead, we are entrusted with their protection. People should take necessary steps, as they have done before, to ensure these human rights are safeguarded.

Islam significantly outpaces human societies as its divine values and commandments ensure that individuals cannot neglect their own rights, let alone infringe on others’ natural rights. While societies may strive to free individuals from becoming enslaved, what stops them from becoming slaves to society or, more commonly, to their desires? Although these societies may afford individuals the right to freedom, who can stop those who willingly choose to submit to societal pressures and become enslaved by them?

Islam, through its teachings, ensures that man does not fall into the slavery of society. It also creates guidelines that prevent society from evolving in a way that forces individuals to relinquish their freedom. Through these provisions, Islam frees individuals from all types of slavery, allowing them to submit to Allah and harmonize their will with His, as one cannot seek total submission without first liberating individuals from all other forms of bondage.

Man cannot simultaneously submit to himself, his society, and the Almighty; he must choose one. Anyone who completely and willingly submits his will to the Almighty can never become a slave to society or himself, and he remains truly free from all other forms of bondage. Conversely, whoever submits to society or himself, whether voluntarily or involuntarily, can never attain true freedom, everlasting happiness, or ultimate success.

Islam liberates individuals first, then calls for submission for their benefit. Other systems may claim to offer freedom but frequently lead to various kinds of bondage, hindering true success both in this life and the afterlife. Why is that? It is because, in the first instance, Allah, the Almighty Creator, emancipates us and, upon our submission, looks after us to ensure our success in this world and the Hereafter. He possesses the ultimate power and knowledge to achieve this. In contrast, the entities or systems that promise freedom and success are inherently weak and lack control over anything, particularly what is beyond human perception.

A person should not yield to any weaker entity, but must yield to the Supreme Being, Who rescues him from all forms of humiliation, pain, and suffering, and Who grants him genuine peace, happiness, prosperity, and ultimate success. By becoming a servant of the Supreme Being, individuals elevate themselves above all else, leaving nothing in the world capable of ensnaring them. When freed from all forms of enslavement, a person achieves true liberation.

The Islamic society was not established to enslave man, nor does man inadvertently become its slave; instead, by accepting enslavement and submission to Allah, he truly begins to serve humanity. By having man in His care, Allah does not seek personal benefits or services, but through this servitude, man is liberated from all bondage and truly acquires his right to freedom. Islam brings true freedom to man and releases him.

Right to Happiness/Pursuit of Happiness

Islam fully recognizes this right of man and helps him throughout his life to achieve it. As a prerequisite to achieving happiness or to embark on its pursuit, man must first know what happiness is, where it lies, and how to acquire it. If he does not know this, how can he acquire it? Any misconstrued meaning of happiness will cause all pursuits to go in vain and, because of the loss of time and energy, he may be unable to re-embark on the path to true happiness. Thus, coming to understand the concept of true happiness is crucial for its pursuit to be fruitful.

Human beings are composed of both body and soul, designed in a manner that true happiness cannot be attained solely by meeting physical and material needs; it is essential to address spiritual needs as well. Only the Creator comprehends how individuals can achieve happiness, as He is the Creator of both the body and the soul, and He alone knows their specific needs. Without His assistance, guidance, and direction, individuals cannot accomplish anything independently, let alone find true happiness. Experience shows, and countless individuals can confirm, that despite acquiring worldly wealth, fulfilling physical or material desires, and seeking endless pleasures, genuine happiness remains out of reach, leaving the soul restless and unfulfilled.

Happiness arises when a person meets their goals, satisfies their needs, and realizes their desires. If their accomplishments do not match their expectations, meaning they do not experience the anticipated joy or the luxury they sought, fail to provide any meaningful change or comfort, then happiness swiftly diminishes. People often feel powerless and lack control over the circumstances of life. Frequently, the conditions surrounding their accomplishments shift by the time they are achieved, or the outcomes may prove disappointing. Many additional factors can hinder the pursuit of happiness, rendering it futile. A successful pursuit results in lasting and enduring happiness; such joy does not wane over time or with changes in circumstance, making it truly worthwhile. On the other hand, seeking fleeting happiness that can easily fade is a waste of both time and energy.

True peace and happiness cannot be earned; they can only be bestowed by the Lord Almighty. What can be earned may be lost, whereas what the Lord provides is lasting and never disappears. Seeking happiness through material wealth is a perilous journey; even if obtained, it is not enduring and can vanish unexpectedly. In contrast, finding happiness in the delight of the Almighty is a wise decision and the most secure route to authentic happiness. When the Lord is satisfied, both inner peace and genuine happiness are guaranteed. The quest for true happiness in Islam, by pleasing Allah, is always worthwhile. Every believer is entitled to this happiness. Allah clearly states in the Holy Quran:

هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا...nbsp  ۝ ‏ ⁹

It is He Who sent down tranquility in the hearts of Muslims so that they may advance in their beliefs in faith…

Allah reaffirms that:

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ ‎ 28‏ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَآبٍ 29 ‎¹⁰

All those who believed—and their hearts find contentment in the remembrance of Allah —without a doubt, in the remembrance of Allah, hearts find contentment. All those people who believed and did righteous deeds, for them are glad tidings and a good end.

لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا 18 ‎¹¹

Absolutely, Allah certainly became pleased with the Muslims when they were swearing allegiance to you under the tree, so He knew all that was in their hearts, then sent down tranquility upon them, and rewarded them with the acquisition of victory soon.

When true followers, servants, and slaves voluntarily fulfill their obligations to Allah and adhere to the rules and regulations He established, they experience a unique pleasure that can only be felt by them and is beyond description. Regularly fulfilling religious duties and engaging in worship deepens one’s spiritual bond with the Lord, leading to profound satisfaction, inner peace, and genuine joy. This journey towards understanding one’s origins ensures there is no emptiness in life; as an individual connects with their Lord, the Source, their heart finds complete contentment. Allah’s presence within the heart fosters true and lasting happiness, which becomes intertwined with both body and soul, remaining forever, even at the moment of death when body and soul separate, as both are at peace. As a result, one achieves total happiness, marking the end of their pursuit.

In Islam, achieving happiness doesn't require extraordinary actions; through both direct and indirect acts of worship, a follower meets religious obligations and simultaneously gains happiness, satisfaction, and unique joys. Islam does not prohibit the pursuit of happiness or material enjoyment in this life, but these are given secondary importance. Believers are encouraged to seek higher pleasures, aspire to greater status, and liberate themselves from material bondage that reduces genuine happiness to mere artificial contentment. Artificial happiness can obscure one’s true state, which is often filled with sorrow. Material attachments lower the lasting joy of the soul and mind to fleeting, animalistic pleasures that quickly fade and need to be sought again.

Right to Religion

Many think that Islam is an intolerant religion that refuses to co-exist with others’ beliefs. I must clarify that this is not true, and I expect that you have realized this by now. In fact, the well-documented history of Islam shows that it is, by its very nature, a tolerant religion.

Islam emphasizes quality over quantity; compulsion and forced conversion cannot yield true quality. Those who choose to embrace Islam do so for their own benefit; Islam neither gains from conversions nor loses from departures. Clearly, individuals who find deep value in Islam become compassionate and wish for others to experience this as well. The aim of Islam is to provide a genuine purpose to individuals' lives by nurturing them under its guidance, not by reducing them to mere figures through coercion. Rather than striving for sheer numbers, Islam seeks to enhance the quality of life for all its followers.

Therefore, it upholds the principle of religious freedom and implements essential measures to protect and preserve it. The rationale for not forcing individuals into Islam is clear in the following verses:

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ 256 ‎¹²

There is no compulsion in din (religion). Certainly, guidance is set apart from apostasy. So whoever rejects Satan and believes in Allah, then, surely, he has grasped a strong latch; for him there is no kind of defeat. And Allah is All-Hearing and All-Knowing.

وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا  ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ 99 ‎¹³

And if your Lord so wills, then all inhabitants of the earth would bring faith, each and every one. So, will you then force people to the point they become Muslim? And there is no one who can embrace faith without the will of Allah.

These verses clearly demonstrate that Islam embraces tolerance towards differing beliefs and does not compel Muslims to convert anyone to Islam by force. Furthermore, Islam forbids disrespecting or denigrating the deities of other people.

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ... 108 ‎¹⁴

And do not speak ill of those (idols and false gods) that they call upon besides Allah …

Allah directs Muslims to act in the following manner:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ   ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ....   ۝ ¹⁵

Call towards the way of your Lord with solid strategy and good counsel, and debate with them in the most desirable manner…

If non-Muslims are not attentive, tell them:

لَكُمْ دِينُكُمْ وَلِيَ دِينِ 6 ‎¹⁶

For you is your own way, and for me is Allah’s din.

Every day, with the Lord’s grace, hundreds discover true peace through Islam; compulsion or coercion is unnecessary.

Right to Privacy

The importance of privacy and the effects of its violation can only be truly understood by those whose privacy has been violated. Everything considered personal to us is our private matter until we choose to share it with others. If personal information is entrusted to someone and they have not been permitted to share it or make it public, it must be protected and kept confidential. Privacy is an individual’s right unless it is willingly surrendered for some reason or at the demand of legitimate governing authorities.

In the United States and numerous other nations, the government, along with social and business organizations, actively safeguards privacy and educates the public on protection methods. It's reassuring to live in a society where the government respects its citizens' privacy. Sadly, this is not true in many other parts of the world.

To uphold the dignity and welfare of individuals, Islam established important decrees approximately 1500 years ago aimed at protecting privacy and similar concerns. The Lord Himself serves as the guardian of our privacy, dignity, and welfare.

Allah states in the Holy Quran:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ‎27فَإِن لَّمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ  ۖ وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا   ۖ هُوَ أَزْكَىٰ لَكُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ28 ‎¹⁷

O Muslims! Do not enter into homes other than your own until you have taken permission and greet the residents with ‘salam’ (peace). This is better for you, if you think. Then, if you do not find anyone there, so do not enter therein until permission is granted to you. And if you are told to go back, so go back; this is more virtuous for you. And Allah knows whatever you do.

These verses clearly prohibit intrusion into people’s privacy and protect their right to privacy. Every word of Allah is infused with wisdom. Therefore, all necessary and relevant rules and etiquette can be established based on these foundational verses regarding privacy.

A hadith states that intruding into homes—whether by looking in, reading someone’s mail without consent, or building taller than a neighbor to gain a view—is strictly forbidden. Islamic privacy laws dictate that even if a victim injures an intruder’s eye, they will not face punishment. ¹⁸ Moreover, a blind person also cannot enter a home without the owner's permission, as they may overhear private conversations, which constitutes a breach of privacy.

Additionally, Muslims are required to seek permission prior to entering their parents' home. This ruling is very specific; it indicates that if a child or minor responds to someone calling and gives them permission to enter, that individual should not proceed inside. Valid entry permission must come from an adult, ideally the homeowner. Furthermore, it is important to avoid harboring negative feelings if permission is occasionally denied.

Another hadith mentions that if a Muslim unlawfully intrudes into the property or personal life of a fellow Muslim, Allah will expose his private matters on Judgment Day and humiliate him, similar to how he did to his brother ¹⁹. However, in cases of legitimate need and certain emergencies, entering a home and examining personal belongings without consent is permitted, provided the intention is not to breach privacy, and only to the extent necessary.

Additionally, by strictly prohibiting backbiting, Islam protects individuals’ privacy.

Rights of Others

Unlike manmade systems, Islam explicitly establishes the rights of others, including relatives, neighbors, and so on, that must be fulfilled by every individual and/or the society at large. By thoroughly reviewing and assessing each right alongside the corresponding obligations, one can easily recognize the compassionate and supportive community that Islam aims to establish. It is sufficient to mention that Allah reveals:

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ  ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ 215²⁰

They ask you as to what they should spend. Say, “Whatever you give to help parents, relatives, orphans, the wayfarer, and the needy is good, and whatever good you do, certainly Allah knows of it.”

فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ  ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ 38²¹

So give to the relatives their right and to the needy and to the wayfarer. This is better for those who desire Allah’s mercy, and such people are successful.

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا  ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا 36²²

And worship Allah, and do not make anyone His partner. And do good to parents and relatives, and (do good) to orphans, the needy, and your neighbors, whether they are near or unfamiliar to you, and to the companion by your side, and to the wayfarer, and to those who are under your custody. Undoubtedly, Allah does not like he who brags and boasts.

Every individual Muslim, along with society as a whole, must strive to uphold the rights of others to the best of their ability and knowledge. Those who exceed their capabilities to create peace and comfort for others earn greater rewards and esteem from Allah.

Rights of Neighbors

Islam places great emphasis on the rights of neighbors. Regardless of religious affiliation, neighbors have distinct rights, and Muslims are obligated to fulfill them.

The Prophet emphasized the importance of neighbors' rights to the extent that he considered them potential heirs in inheritance. ²³ He clarified that the residents of the 70 houses surrounding one's own home are considered neighbors. This highlights the remarkable network of collaboration that the Prophet fostered within the community. Such a profound system of relationships is designed not to incite conflict or promote animosity but to nurture cooperation and mutual affection. Remarkably, Islam uniquely facilitates the creation of this complex web of care and cooperation among individuals without the need for any governing authority.

Affluent and advanced societies, equipped with contemporary systems to address individuals' issues and emergencies, may not entirely appreciate the importance of neighborly cooperation. Nevertheless, throughout history, less wealthy nations and communities have reaped the rewards of these Islamic cooperation principles. Even today, in numerous regions globally, the lack of neighborly support in facing daily life challenges results in hardship and suffering within their communities.

In moments of joy or sorrow, neighbors can offer one another valuable support. Whether facing illness, emergencies, financial struggles, loss, or other hardships, collaboration among neighbors brings immediate comfort and helps restore a sense of normalcy. Likewise, during celebrations, the presence of neighbors can amplify feelings of joy and love.

Occasionally, government authorities may not quickly recognize a situation or may delay their response. However, neighbors often have the ability to step in and assist right away. Many times, individuals fall victim to bureaucracy, red tape, and other forms of injustice, which can prevent government assistance from ever arriving. Typically, neighbors have established relationships, allowing them to provide support when needed. When neighbors lend a hand during these critical times, kindness is reciprocated, fostering a sense of peace, joy, and prosperity for everyone involved.

To summarize this section, let me quote two ahadith:

When you prepare special foods, share them with your neighbors (especially the poor ones). When you bring home fruits, share them with your neighbors. If, by any chance, you do not have enough to share, at least do not throw their peelings outside your door so that the children of your poor neighbor may see them and become sad for not having the same. ²⁴

He whose neighbor sleeps with an empty stomach is not a believer. ²⁵

Brotherhood in Islam

A Muslim is not a mu’min (true believer) if he does not choose for other Muslims what he chooses for himself. Treat your brother as you wish to be treated. Avoid turning away from your brother if you can assist him. Those who show kindness to other beings on earth will find Allah being kind to them on Judgment Day. A person who is ungrateful for the kindness of his brother is unlikely to express gratitude to Allah. Such principles and teachings from the Quran and Sunnah establish the basis for universal brotherhood in Islam. Below are six responsibilities that every Muslim is expected to uphold towards another Muslim. ²⁶

1. When greeting each other, they say “As-salamu ‘alaykum,” meaning “peace be upon you.” The correct reply is “Wa-‘alaykum as-salam,” which translates to “May peace be upon you, too.”
2. Accept the invitation to a feast when it is offered.
3. Show your concern for him when he expects it from you.
4. After a person sneezes, you say "Al-hamdu Lillah" ("all praise be to Allah"), and they respond with "Yarhamukum Allah" ("may Allah be kind to you").
5. To visit him while he is ill.
6. To attend the funeral, pay final respects, and accompany the deceased to the cemetery.

As the persecutions by the Quraysh intensified, the Prophet and his companions migrated (hijrah) to Madinah. The Muslims of Madinah, known as the Ansar (“those who helped”), immediately reached out and shared half of their possessions with the Muhajirun (the migrants) from Makkah. This remarkable act of generosity was unprecedented and remains unmatched to this day. The unique brotherhood that the Prophet established united these two distinct communities under the banner of Islam, uniting them. Achieving this bond required a commitment to human rights, equality, and justice.

Justice in Islam

In a society, equality cannot be achieved without justice and the rule of law. Justice is such an integral need of human life that people often willingly sacrifice their other rights to acquire it.

The foundation of Islam is built on the principle of justice. Allah embodies justice, His Prophets conveyed it, and the Quran imparts directives for justice; therefore, justice is paramount in Islam. Upholding justice for oneself, within society, and for everyone are core principles of Islam. Indeed, the primary purpose of Judgment Day is to deliver justice to people and to hold them accountable for their actions.

In the Holy Quran, Allah directs to do justice:

...وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ... 152²⁷

…and when you speak, say what is just, even if it is (in the case of) your relative…

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا   ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا  ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا 135²⁸

O those who have brought faith! Stand firmly for justice for the sake of Allah, when testifying, even if it be upon yourselves or your parents and immediate relatives. Whether they are wealthy or poor, Allah is near both of them; thus, do not be led by lust that you stray from justice. And if you do not speak clearly or deny it altogether, so undoubtedly, whatever you do, Allah is aware of it.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ  ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا  ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ  ۖ وَاتَّقُوا اللَّهَ  ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ 8²⁹

O those who have brought faith! Establish yourself for Allah by being testifiers of justice. And let not the enmity of a people ever incite you to disregard justice. You do justice; it is very close to piety, and fear Allah. Certainly, whatever you do, Allah is aware of it.

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ...     ۝ ³⁰

Certainly, Allah commands you to give the trusts to their rightful owners. And when deciding among the people, decide with justice…

وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ 188³¹

And do not consume each other’s wealth unjustly, and do not take matters to court with the intent to illegally consume people’s wealth, knowingly.

...وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنصُورًا 33³²

…and he who was slain unjustly, so We gave his kin the right, so he too must not exceed the limits in killing; that he has been helped.

As a final note on Islam’s concept of justice, equality, and human rights, take a close look at the Prophet’s Last Sermon. ³⁴

Lastly, I want to point out that it is common for individuals to create disharmony to drive a wedge between people, making it easier to control them. This strategy of “divide and rule" has been utilized throughout history by influential figures and nations to dominate others and gain various material advantages. In contrast, Islam advocates for a different approach: it fosters unity through love and governs the hearts of people, not for selfish reasons, but for the collective good of humanity. Achieving this unity and the common welfare necessitates authentic equality and true justice.

Muslims in authority who govern unjustly will face accountability on Judgment Day and cannot evade punishment for their wrongdoings. The misuse of power and actions contrary to Islam are not reflective of Islam itself. Divine justice awaits all individuals, whether Muslims or non-Muslims. It is believed that the Day of Judgment will extend for fifty thousand years, allowing sufficient time for justice to prevail.

• ¹  Holy Quran, At-Takwir, 81: 1-3, 8-9, 14
• ²  Holy Quran, Al-Hujraat, 49: 13
• ³  Al-Bukhari
• ⁴  Holy Quran, Al-Hujraat, 49: 11
• ⁵  al-Zawa’id
• ⁶  Sunnan Al-Bayhaqi and Mishkat Al-Masabih
• ⁷  Al-Bukhari
• ⁸  Al-Bukhari
• ⁹  Holy Quran, Al-Fath, 48: 4
• ¹⁰  Holy Quran, Al-Ra'd, 13: 28-29
• ¹¹  Holy Quran, Al-Fath, 48: 18
• ¹²  Holy Quran, Al-Baqarah, 2: 256
• ¹³  Holy Quran, Yunus, 10: 99
• ¹⁴  Holy Quran, Al-An'am, 6: 108
• ¹⁵  Holy Quran, An-Nahl, 16: 125
• ¹⁶  Holy Quran, Al-Kafiroon, 109: 6
• ¹⁷  Holy Quran, An-Noor, 24: 27-28
• ¹⁸  at-Tirmidhi
• ¹⁹  Sahih Muslim and at-Tirmidhi
• ²⁰  Holy Quran, Al-Baqarah, 2: 215
• ²¹  Holy Quran, Ar-Room, 30: 38
• ²²  Holy Quran, An-Nisa, 4: 36
• ²³  At-Tirmidhi
• ²⁴  At-Tirmidhi
• ²⁵  Abu Dawud
• ²⁶  Al-Bukhari
• ²⁷  Holy Quran, Al-An'am, 6: 152
• ²⁸  Holy Quran, An-Nisa, 4: 135
• ²⁹  Holy Quran, Al-Ma'ida, 5: 8
• ³⁰  Holy Quran, An-Nisa, 4: 58
• ³¹  Holy Quran, Al-Baqarah, 2: 188
• ³²  Holy Quran, Al-Isra, 17: 33
• ³⁴  Al-Bukhari