Islam and the rights of human

One of matters that has a special importance in the Islam and is emphasized in all aspects is the topic of the rights of human. Moreover, if the main trains of the religions of God are reviewed, the importance of this topic will be revealed more and more because all of the religions had an effective role in the promotion of the rights of human. Hence, the religions had a prominent role about the matter of the rights of human throughout the country and their path was obvious and clear because the prophets of God constantly tried to discover the nature and the reality of human. Persons have been created for a specific purpose. They have been created to find themselves and to use all of their talents and abilities in the path of the perfection of human and God. We can achieve this purpose if we worship exalted God and avoid worshiping polytheisms. There is no question that the prophets of God faced to persons in the path of their life that tried to exploit, to dominate on and to misuse them. Furthermore, they tyrannized them in order to achieve their devil intentions and violated the rights of human. Therefore, during the history of human, the prophets of God stood against tyrants and persons that exploited human by force and slyly and fought in order to implement social fairness and to respect the rights of human and to eradicate ethical discrimination and the exclusive benefits of high classes. For example, Hazrat Ibrahim (peace be upon him) fought against the tyrant of his era, Namrud, that claimed that he was God and eradicated the thoughts and the manners of Namrud. Namrud tried to have persons obey his orders as his servants and creatures. He introduced even the life and the death of human under the power of God as an unreal imagination. Hence, Quran states about this matter;
«أَ لَمْ تَرَ إِلَى الَّذي حَاجَ‏ إِبْراهيمَ‏ في‏ رَبِّهِ أَنْ آتاهُ اللَّهُ الْمُلْكَ إِذْ قالَ إِبْراهيمُ رَبِّيَ الَّذي يُحْيي‏ وَ يُميتُ قالَ أَنَا أُحْيي‏ وَ أُميتُ قالَ إِبْراهيمُ فَإِنَّ اللَّهَ يَأْتي‏ بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِها مِنَ الْمَغْرِبِ فَبُهِتَ الَّذي كَفَرَ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمين‏»
''Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust''.
It can be understood from this sacred verse that Namrud considered the right of the life of human for himself since he was tyrant. Another contrast that is mentioned in Quran in detail is between Hazrat Musa Bin Umran (peace be upon him) and the tyrant ruler of his time, Freon, because he had divided the people into two groups, privileged and poor. He enacted no rights for the second group and whenever he willed, he could deprive a person of his life. Hence, Hazrat Musa (peace be upon him) stood against the tyranny of Freon and fought against the thoughts of Freon as much as he could. Quran states this story in this way
«إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَاءهُمْ وَيَسْتَحْيِي نِسَاءهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ»
''Truly Pharaoh elated himself in the land and broke up its people into sections, depressing a small group among them: their sons he slew, but he kept alive their females: for he was indeed a maker of mischief''.
Other verses express that the rights of human were violated by Freon and his troops, but exalted God ordered Hazrat Musa (peace be upon him) to stand tyranny and to defend the rights of human so that they can use the right of the life and live honorably and proudly. Moreover, whatever is narrated from Hazrat Isa (peace be upon him) is that Hazrat Musa (peace be upon him) stood against religious deviations and tyrannies and brought the message of peace, friendship and kindness for all of persons. He trained human the path of bliss and happiness. Referring to Quran, we can observe the defending of the rights of human in the trains of the prophet of the Islam, Hazrat Muhammad (peace of Allah be upon him and his descendants).
Of course, when the darkness era of the time of the prophet is studied, this reality can be gained that the prophet (peace of Allah be upon him and his descendants) considered defending the rights of human as one of his important missions in his trains because the prophet was always worried that no one deprived of his or her right, but the rulers of each time should respect the rights of human and in fact, the rulers of each era should try to take care of the rights of human in different aspects.
Dealing with moral, economic, cultural, religious, political and social crises in the time of the prophet (peace of Allah be upon him and his descendants) is considered as the best document for defending the rights of human from the point of view of the religions of God and Ibrahim. For example, the analysis that Amir Al-Momenin (peace be upon him) expressed about the culture of the darkness era, the culture against the rights of human, is mentioned so that this reality can be revealed that the prophets of God, especially Hazrat Muhammad (peace of Allah be upon him and his descendants), had the most important role in enacting the rules of human.
Imam Ali (peace be upon him) states about the deviant culture of the time of the prophet (peace of Allah be upon him and his descendants )
«أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ وَ اعْتِزَامٍ مِنَ الْفِتَنِ وَ انْتِشَارٍ مِنَ الْأُمُورِ وَ تَلَظٍّ مِنَ الْحُرُوبِ»
'' When Hazrat Muhammad was selected as the prophet, a lot of prophets were already selected; the nations were not alert; there were riots in order to violate the society and there were wars throughout the world''. Hazrat Ali (peace be upon him) also stated
«ان الله بعث محمداً(ص) نذيراً للعالمين و امينا علي التنزيل و انتم معشر العرب علي شر دين و في شر دار، منيخون بين حجارة خشن و حيات صم، تشربون الکدر و تاکلون الجشب، و تسفکون دماءکم و تقطعون ارحامکم، الاصنام فيکم منصوبة و الآثام بکم معصوبة»
'' When the messenger of God was selected as the prophet, you, the Arabic people, had the worst religion, polytheism and the idolism. You lived in a land that had the worst climate. Your habitat had burning and dry rocky grounds and was among reptiles and snakes. You drank polluted water and ate unhealthy foods. You murdered each other unfairly and disconnected your kinship. You worshiped idols and corruptions and sins had covered you''.
Hence, there is no question that in the superb trains of the prophets of God, the most important rights of human such as the preservation of the greatness of human, social and political rights, social fairness and lack of ethical, language, racial and class discrimination have been defended in the best way and they will be reviewed in next matters. Moreover, the content of the universal notification of the rights of human enacted on the August twenty sixth in 1789 and the notification of the rights of human of Islamic Cairo enacted on the August fifth in 1990 will be surveyed.
It was already proved that the school of prophets was the school of rights. It means that the prophets of God considered their most important mission defending the rights of human. Therefore, they emphasized on the aspects of the rights of human in their trains. Of course, this system of rights is based on the principles of human and God. Hence, it is important to have a brief review about words '' rights'' and '' human''. The word '' truth'' has different meanings such as '' remarks'', '' manners'', '' beliefs based on reality'', '' God'' and '' creator''. Moreover, it also means '' created'', but it is possible to relate its meanings to ' prophecy''. It means a fixed affair whether it is real or relative.
Hence, exalted God is called '' truth'' because it is fixed and real and Quran is also called '' truth'' due to its validity by God. Whatever is right and real is called '' truth'' and fairness is called '' truth'' as well because fairness is the cause of the permanence of everything and the Islam is also called '' truth'' because it is proved and implemented. The word '' truth'' also means '' land and a specific use'' and this meaning has been fixed and determined because of its permanence and implementation as a rule of law or a valid contract.
It should be also reminded that it is possible to use the word '' false'' for each meaning of '' truth''; for example, idolism and polytheism are a false affair.
The word '' truth'' has different uses. For example, it has been used about God;
«و یعلمون انّ الله هو الحقّ المبین»
''''and they will realise that Allah is the (very) Truth, that makes all things manifest
It has also been used about the job of God
«و هو الّذی خلق السّموات و الارض بالحقّ»
.''(It is He who created the heavens and the earth in true (proportions
Moreover, it has been used about the religion of God;
«هو الذی ارسل رسوله بالهدی و دین الحقّ»
.''It is He Who has sent His Messenger with Guidance and the Religion of Truth''
It has been used about the promise of God as well;
«و اذا قیل ان وعد الله حقّ»
.''And when it was said that the promise of Allah was true''
It has been used about the divine messages of God;
«و الّذی اوحینا الیک من الکتاب هو الحقّ»
.''That which We have revealed to thee of the Book is the Truth''
It has been used about stories;
«و ان هذا لهو القصص الحقّ»
.''This is the true account''
It has been used about judgment;
«فاحکم بین النّاس بالحقّ»
.''Decide now between people with truth''
Moreover, the word '' truth'' has been used about the conventional conceptions in Quran and represents a kind of relationship between a person and another person or between a person and other persons such as:
«و آت ذالقربی حقّه»
.''Give what is due to kindred''
«و فی اموالهم حقّ للسائل و المحروم»
''And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking)''.
«وَ لْيُمْلِل‏ الّذی علیه الحقّ»
.''Let him who incurs the liability dictate''
Of course, this word has been highly used in the words of the prophet (peace of Allah be upon him and his descendants) and innocent Imams (peace be upon them). For example, the word '' truth'' has been referred in the book '' Resale Al-Hughugh'' of Imam Sajad (peace be upon him) over 50 times and moral rights have mostly been referred and social aspect is paid more attention there.
It has been mentioned as '' the feature of the action of an obliged person''.
«ذلک بانهم کانوا یکفرون بآیات الله و يَقْتُلُونَ الْأَنْبِياءَ بغیر الحقّ»
'' This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause''.
With paying attention to verses that have used this word around 40 times, it can be concluded that in most of cases, the conception of rights is not intended, but in some verses, the conception of rights (truth) is intended. For example, God states in verse 282 of Baqarah Surah;
« يا أَيُّهَا الَّذينَ آمَنُوا إِذا تَدايَنْتُمْ بِدَيْنٍ إِلى‏ أَجَلٍ مُسَمًّى فَاکْتُبُوهُ وَ لْيَکْتُبْ بَيْنَکُمْ کاتِبٌ بِالْعَدْلِ وَ لا يَأْبَ کاتِبٌ أَنْ يَکْتُبَ کَما عَلَّمَهُ اللَّهُ فَلْيَکْتُبْ وَ لْيُمْلِلِ الَّذي عَلَيْهِ الْحَقُّ وَ لْيَتَّقِ اللَّهَ رَبَّهُ وَ لا يَبْخَسْ مِنْهُ شَيْئاً فَإِنْ کانَ الَّذي عَلَيْهِ الْحَقُّ سَفيهاً أَوْضَعيفاًأَوْ لا يَسْتَطيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ»
''''O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully''.
The word '' rights'' has several expressions such as:
''Rights'' is applied to '' a system dominated on the social behaviors of the citizens of a society''. In other words, it includes regulations and prohibitions that the members of a society should follow. Of course, in this expression, the word '' rights'' is not the plural form of '' truth'' and its singular meaning is intended. This meaning is synonymous with the word '' rule'' although there are some differences between them. For example, the word '' rule'' has a general meaning that includes explanatory and valid rules, but the word '' rights'' includes formative and real rules. The other difference is that the word '' rights'' includes '' topical rules'' as well as '' non-topical rules'', but the word '' rule'' includes rules that are determined for a person, a group, a government and…
2.The word '' rights'' is a series of belongings that have been determined and guaranteed for human by competent authorities and in this meaning, the word rights'' is the plural form of '' truth''. ''
Two words '' human'' and '' persons'' are synonymous and mean a kind of creatures that include two material and immaterial aspects or nature and temperament that does not have material and sensory aspect, but it has unintuitive aspect; therefore, the abilities and the needs of persons are various and different. Hence, when it is discussed about the rights of human, in fact, all of their aspects are considered. This matter will be discussed.
To present an exact picture about the rights of human from the point of view of the Islam, first of all, we should define '' human'' properly. Hence, it should be mentioned that the recognition of human in the Islam has a close relationship with monotheism, prophecy, resurrection, moral matters and social rules.
In the trains of the Islam, human is defined as a pivotal creature in the system of the world. Hence, before human was created, whatever human had needed was created for them;
«و جعل لکم الارض فراشا و السماء بناء»;
.''Who has made the earth your couch, and the heavens your canopy''
The greatest trust of God was presented to him and he could carry it
«إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا»;
''''We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it;- He was indeed unjust and foolish''.
Human was qualified to learn the wisdom, understanding and science of God;
«وعلّم آدم الاسماء کلها»
.''''And He taught Adam the names of all things
Human is qualified to be bowed, honored and admired by all of creatures, even the angels of God
«وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ»;
''And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith''. '
The caliph of God was created among persons and the first person, Hazrat Adam, was the caliph of God. Hence, he was qualified to be the representative of the nouns and the attributes of God;
«وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَوَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ»;
''On the earth are signs for those of assured Faith, As also in your own selves: Will ye not then see?''
It has been stated in another verse
«سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ»;
''Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things?''
Moreover, it has been also stated in another verse
«يَا أَيُّهَا الَّذِينَ آمَنُواْ عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ إِلَى اللّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ»;
''O ye who believe! Guard your own souls: If ye follow (right) guidance, no hurt can come to you from those who stray. the goal of you all is to Allah: it is He that will show you the truth of all that ye do''.
It can be understood from most verses and narrations that the understanding human is a path for the understanding of God. The forgetfulness of soul and the neglect of its values are considered as the forgetfulness of God;
«نسو الله فانساهم انفسهم»
''Those who forgot Allah; and He made them forget their own souls''
Among persons, great personalities achieved the rank of prophecy, mission and Imamate and were known as exemplary persons as patterns. They were teachers and immaculate and selected persons that achieved a high rank scientifically and spiritually. A perpetual and permanent position for such persons has been considered in the resurrection and the doomsday through his reality and the understanding of this reality is the acceptance of a fact named '' soul'' in the inner of human. Hence, to consider the rights of human, we should pay attention to all aspects of the inner of human so that an exact definition about the rights of human can be gained.
Paying attention to the moral and spiritual aspect of human and his or her social rules helps to know human and his needs and the different kinds of his relationship can be recognized through these kinds of knowing. The different kinds of rights created about human are in line with the reality of his or her inner. After the recognition of the rights of human is considered, the reality of human is defined and explained. It is completely clear that although human includes natural body and supernatural soul, in this composed reality, permanence is with single soul that undertakes the responsibility of the prudence of body. Hence, all of the rights of human should be surveyed in these two points of view; an aspect is minor and the other aspect is natural and main because the kind of tendency that is found in the reality of human as a superior creature in the system of the world is related to the spiritual, natural and supernatural aspect of human.
To analyze the different aspects of the right of human, we should pay attention to both of its aspects with major and minor point of views. Hence, if the natural aspect of human is main and the supernatural aspect of human is minor or both of them are considered equally, the reality of the rights of human will not be gained. Therefore, after the reality of human is recognized, the possibility of the enactment of the rights of human and persons will be gained.
There is no question that the nature and the reality of the religion are from divine message and the message of the recognition and the guidance of human by exalted God to his messengers and annunciates the ground of the correct recognition of persons for human. We should review those trains carefully once more so that the reality of human can be discovered for the society of human and their rights can be respected by all.
It is completely clear and obvious that whatever is gained about the recognition of human through divine message is that persons have been created from a luminous nature and all of them have the greatness of nature and use the blessings of God. There is no difference between women and men except moral values and virtues that arise from their soul and psycho. Hence, from the point of view of the Islam, the rights of human include different aspects and the recognition of their value is important about all of persons.
There are a lot of matters about the word '' right' from terminological and expression aspects which should be discussed as a specialized topic. But because the main purpose of the presentation of matters is to present the important matters of the rights of human from the point of view of the Islam, the main and useful are more discussed and the elementary matters that are not useful in the conclusion of the discussion are ignored. Hence, the presentation of matters such as difference between right and owner, right and rule and matters such as the right of priority, ownership and divisions such as natural and situational right should be avoided in the collection of writings and remarks that include the level and the kind of addresses of each group and nation. Of course, these matters should be discussed in detail so that aspects of the matter are paid attention carefully.
Reminding this point is necessary that logical common definitions that represent the nature of this definition cannot be presented for the expression '' right'' in the '' the science of rights'' because this word is as one of valid conceptions in the community and terms such as '' social regulations'' for it are not clear. However, it is possible to use words that explain about this conception more therefore, some experts have defined '' rights'' as an expression in this way '' rights include a series of regulations and social rules that are enacted in order to establish discipline and fairness in the society of human by God of human and the world so that the happiness of the society is provided''.
It seems that this definition is more complete than other definitions from the point of view of the religion. Therefore, it can be concluded that rights and the rules of God come back together. It can be said with this statement that rights come back rules. It means that although s person has the right of freedom and can never make himself and herself of deprived of it, some rules are proved for human through the intermediate of this favor of God. In fact, a person that is qualified and freedom has been determined for him or her has a rule and a duty and he or she should preserve it and cannot separate it from God. Hence, if freedom, life and … are shown as the right of human, the soul of these rights are in the school of the religion is the rule of God.
For example, as a person should use healthy water and weather and should not be deprived of them, he is obliged to use rights that God has determined for. But the meaning of the return of rules to rights is that God has made human prevent from prohibition and fulfill obligations so that they can achieve perfection. In fact, the soul of these rules is the same right of perfection seeking of human. Hence, as it was said in the matter of Sharia and the rules of God, in fact, the root of rules is in the benefits and the corruptions of human. It can be concluded that the soul of rules includes the rights of God and human and in Quran, the reality of the religion is the right text and the path of God.
Reminding relationship between human and the incipient life is necessary to prove the reality of matters. In other words, the rules and the orders of God have been regulated on this basis. Hence, the soul of these temporary regulations comes back objective realities. Therefore, the religious rules are not only a common contract and social validity that can be rescinded with any regular changes, but monotheism is considered as the underlying of all rights of human and exalted God has willed with these regulations to revitalize right and rescind falsity.
It seems that the term '' right'' has been used for the people sent to the hell in the fallowing verse does not mean that torture is determined for them, but it means that this torture is considered for persons that are transgressor in the world although it is not pleasant for them. Hence, the heaven is right for persons that tend to right and the hell is right for persons that tend to false bath and each of them is deserved for whatever has been determined for them.
Hence, it can be understood from the interpretation of the verse that they went astray and perished themselves and no one enforced them. Therefore, whatever problems there are for them is caused and made by themselves. What can be understood from the previous matters is that there is a tight relationship between the rules of God and the rights of human as the interpretation was presented. Hence, it is important that on one hand, the position of human and its relationship with the created world and on the other hand, relationship between God and right turn out because the canonization system of right is based on the formative system of right and in fact, they are in line with each other. To know the comprehensive rights of human needs that the rules of God are known and implemented exactly.
One of important matters that should be paid special attention is that who or what persons are allowed to determine the rights of human. It is completely obvious that right is not considered as an absolute validity like national customs and traditions because these kinds of affairs cannot be considered as a common affair for human. In other words, each nation and tribe follows specific customs on the behalf of different circumstances and situations. But when it is discussed about the rights of human, it means that all people of the world can have an original equal common message and consider it as the rule of all nations. Hence, the rights of human cannot have absolute validities that we can recognize with customs and change them, but the rights of human should be in the way that can be accepted by all.
From the point of view of the Islam, to enact the rights of human, we should pay attention to the nature and the value of human. In other words, the philosophy of the life of human with his special features should be analyzed and surveyed and all aspects of the nature of human should be paid more attention and different needs, whether material, spiritual, personal, social and …, that are common among human should be recorded in the articles of the rights of human . Hence, the recognition of human and his inner aspects are the most important affairs that are necessary and vital to enact the rights of human. Hence, if the rights of human are enacted with considering some of these aspects, these rights of human will not definitely be comprehensive and complete.
Analyzing this topic arises this important question, from what ways can we recognize human, to find out his inner aspects and know his major and minor features? Can a specific person or a group of experts of rights have this great claim that we have been able to discover all aspects of the inner of human and his qualified right position and to enact the articles of association of the rights of human?
It is completely obvious and clear that this is a scientific and academic matter and it should be discussed seriously. Although there are the universal declarations of the rights of human in the current world and through appropriate recognition toward some aspects of the inner of human, defensive rules have been enacted about the rights of human, there is a room for criticism, analysis and scientific comments about this area.
We are trying to survey the topic of the rights of human from a religious point of view. Hence, at first, we will refer to the generalities of the matter of the rights of human. There is no doubt that to enact the rights of human, we need a common source. If we are trying to enact the rights of human in a real way, we should have a universal constitution in order to enact it. A legislator is obliged to enact the rules of a country according to a single constitution. Hence, paying attention to a basic universal rule can help us to have more pleasure in enacting rules related to the rights of human. For example, if we want to take care of matters such as the rights of women, workers and sheltered persons, at the first stage, the basic principles dominated on the rights of human that are agreed by all persons in the world should be determined and then we enact each and every case related to those matters and topics.
Definitely, there will not be differences in language, tribe, customs, the color of skin and cases like these because the matter of the rights of human discusses about the rights of each person regardless of these differences, but these rules are related to human from any races and the norm of values is loyalty to rights that everybody should follow them.
Of course, the matters of citizen rights and its relationship with government in each country can be enacted according to the same generalities, but whatever is common in the principles of the rights of human is the greatness of persons on the basis of deep exact appropriate definition from human. Hence, Quran introduces the basis of greatness as the foundation of principles in the rights of human and states
«ان اکرمکم عندالله اتقیکم''
Moreover, exalted God introduces the basic rule of the life and the basic book of humanism and the guidance of human, namely Quran, with the attribute '' generous'' and presents the attribute '' generous'' for the prophets that he had sent in order to defend the rights of human. God also introduces the angels that are .«کراماً برره» the guardians of sending messages from exalted God with term
More importantly, God that has provided the ground of the defense of the life .«ربک الاکرم الذی علم با لقلم» of persons has been introduced as '' great'' and
Knowing human completely is vital in the enactment of the rights of human. However, no one has claimed such a complete recognition and some persons have claimed that some aspects of the inner of human are not known . It can be concluded that this recognition will be possible by God that has created human. refers to this important matter that if you want to «و فیه ذکرکم» This sacred verse be aware of human and to know him well, refer to Quran because Quran has introduced human completely and through this way, the right of the recognition of human can be done.
When Quran deals with the story of the creation of human, Quran has interpreted human as '' Ahsan Al-Taghvim'' and it expresses that human is qualified to be respected and appreciated by the angels and stated
«فاذا سوّیته و نفخت فیه من روحی فقعوا له ساجدین»
All of these respects come back the spiritual aspect of human although the body of human should be respected on the behalf of the greatness of soul; therefore, a lot of rights have been mentioned for the body of human; if a person transgresses the boundary of the body of human and hurts it, some penalties have been considered for criminals and rules have been determined for training both dimensions of human. Consequently, the source of the rights of human is the right of God and only exalted God can enact the rights of human through '' revelation''. Maybe, some can't understand this remark and it cannot be imagined and believed in the current society because science has improved in most of areas. But we should be patient and think about this sentence a little. Isn't it right that it's discussed about the rights of human? Therefore, if it is supposed that some rules are enacted about human in order to defend him and determine his real rights, our recognition toward human should be comprehensive and complete and no one has claimed the recognition of all aspects in relation to human. Therefore, we should accept that the complete and comprehensive recognition of human is impossible and at least difficult for human. Hence, only complete and comprehensive recognition of human is that the absolute science of the creator of human should be used and this can be obtained through '' revelation'' '' and '' the message of God'' and because the Muslims believe that Quran is the remark of exalted God and has been descended for human in order to recognize human. Consequently, the enactment of the rights of human helps us. Of course, this remark is true about Quran, but about other heavenly books than Quran, we believe that each heavenly book that has not been distorted can help us in this area so that we can be in the appropriate path to know human.
Moreover, it should be mentioned that we cannot rely on the knowledge of the wise about beliefs, moral principles and practical personal and social matters because there are a lot of disagreements about this area among them. Of course, although some of them are not accepted by the wise, we cannot consider them false. Therefore, as long as the mind of the wise do not benefit from the source of revelation'', we cannot trust them.
Although they may express good impressive matters and they fascinate hearts, their remarks and opinions are not related to '' revelation'' and they are not comprehensive and can never be the source of the rights of human. Hence, Quran warns great prophet about this case so that others can be conscious.
«وَإِذَارَأَيْتَهُمْت ُعْجِبُكَ أَجْسَامُهُمْ وَإِنيَقُولُواتَسْمَعْلِقَوْلِهِمْ »
''''When thou lookest at them, their exteriors please thee; and when they speak, thou listenest to their words''.
If mind itself means knowledge and wisdom and is not accompanied with the belief of God, it will be unreliable and cannot be denied. Therefore, we should rely on '' revelation'' about the recognition of the important matter of the rights of human and benefit from the science of God so that we recognize and understand all aspects of the inner of human and do not make mistakes about his major and minor aspects because lack of paying attention to the real position of human causes that appropriate judgment cannot be done about human.
It can be understood from the last matters that divine messages can help to enact the rights of human and without it, achieving all of the rights of human will be impossible because the recognition of the aspects of the inner of human is necessary to enact the rights of human and among scientists and experts in the recognition of existence and the recognition of the wisdom of human, no one has claimed his complete recognition. Hence, only the way of the complete recognition of human will be '' revelation'' and through this recognition, the real needs of persons are recognized from their unreal needs.
The important point is that persons that do not use revelation as an instrument and are not selfish and self-centered are qualified to enact the rights of human through revelation because selfish persons stand against right, they cannot be the legislator of right and sometimes, they represent true remarks as false remarks and false remarks as true remarks.
وَ لاتَلْبِسُوا الْحَقَّ بِالْباطِلِ وَ تَكْتُمُوا الْحَقَّ وَ أَنْتُمْ تَعْلَمُونَ
The above sacred verse refers to the reversion of the right thought and the false thought by persons that use the religion and the revelation as an instrument for personal and group interests.
According to the interpretation of Hazrat Ali (peace be upon him), this serious damage has been referred to the lovers of carnal desires;
« إِنَّ أَخْوَفَ‏ مَا أَخَافُ‏ عَلَيْكُمُ [اثْنَتَانِ‏] اثْنَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ فَأَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ‏ فَيُنْسِي الْآخِرَة»
Among sins that bad persons commit, I'm afraid of two things more: following carnal desires and long-term wishes. The first one prevents us from right and the second one causes that a person forgets the doomsday.
Of course, when this happens, a person can meet his natural desires and needs. But if the good needs of nature are the main worry of human, persons will be in the path of seeking rightness, virtuosity and God. When it is possible to judge about human in an expertise way, pure things can be recognized from impure things and real needs from false ones ; otherwise, suppose that human is known and in spite of that fact that the comprehensive and complete right of human is known, an admixture is provided as the rights of human.
Of course, if a person would like to recognize the sources of the rights of human properly, he or she should achieve appropriate understanding in the recognition of the world. In other words, he or she should understand that the system of the world has been created by sagacious God and nothing is useless and futile;
« ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما إِلاَّ بِالْحَق‏»
Moreover, human as the sacred creature of exalted God has exalted and valuable purpose;
« أَ فَحَسِبْتُمْ أَنَّما خَلَقْناكُمْ عَبَثاً وَ أَنَّكُمْ إِلَيْنا لا تُرْجَعُونَ»
After the recognition of human and the world, in a pyramid whose top is exalted God, the story of human and his related rights have an exalted position. With such a strong source, all of the classifications of the existence such as sense, wisdom and intuition will have rights and respecting and praising all of the aspects will complete the rights of human. Hence, if all of us accept that we enact the rights of human with the help of wisdom and revelation, the right of human will not be ignored because the knowledge of God subsumes all of sciences and nothing is hidden to exalt God;
«لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ لا أَصْغَرُ مِنْ ذلِكَ وَ لا أَكْبَرُ إِلاَّ في‏ كِتابٍ مُبينٍ»
God states in another verses
''وَ ما كانَ رَبُّكَ نَسِيًّا''
'' Your God forgets nothing''. He is the unseen and martyrdom world and it is completely clear that God that has bestowed the right of living to human and has considered him as the best creature in the system of the universe is well-informed of his or her advantages and disadvantages and can enact rules for him or her better and grants him whatever he or she is qualified for.
Paying attention to this important point is necessary, if the rights of human are written by a person or several persons, there will be different problems. For example, none of them will have enough knowledge in relationship with human and know all aspects of the rights of human. Moreover, the advantages of human will be ignored in the enactment of the rights of human and if that person finds the qualification of legislation through power and domination, such a rule enacted by force cannot eradicate the tyranny of the society. Hence, a person will not be able to enact rules due to ignorance and inability. Even if several persons do it together, the same faults will be again in a weaker kind. Moreover, here there will be disagreements. Therefore, the opinion of most should be accepted and definitely such a solution will be inevitable and it will not be fair and wise. It does not also include real needs and finally there will be different faults. Hence, the best way is that the source '' revelation'' is included in the enactment of rule and the best rules related to the rights of human can be enacted through it and all aspects of the inner of human are paid attention.
Therefore, two reasons for the right of legislation for God are considered briefly:
The first reason is that human has a close relationship with his creator. This relationship comes back the origin of the creation of human as well as his survival. Hence, human needs exalted God in his religious promotion and cannot pass the path of perfection by himself or herself. Consequently, the enactment of the rights of human is considered as one of steps of this perfection and it should be done by the creator.
The second reason is that to enact the rights of human, his needs should be recognized and this recognition will be possible through the awareness of all aspects of the life of human and it is completely clear that exalted God is aware of the aspects of human. Therefore, only God can enact the rights of human.