The third in the four-part series
By Dr. Ghulam Nabi Fai, Chairman, World Forum for Peace & Justice
November 5, 2026. Article 16 of the Universal Declaration of Human Rights (UDHR) recognizes the right of adults to marry and establish a family, affirms equal rights in marriage and its dissolution, and requires the free and full consent of the intending spouses.
The Qur’an describes marriage in terms of tranquility, love, and compassion: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.” — Qur’an 30:21. This verse presents marriage as a relationship grounded in emotional well-being, affection, and mutual care.
The Qur’anic emphasis on compassion provides a valuable ethical basis for protecting family members from abuse and neglect. The dignity and safety of spouses and children should remain central to family life.
At the same time, discussions of compatibility must acknowledge that interpretations of Islamic family law and modern international standards can differ, particularly concerning equal rights within marriage, divorce, and other legal matters. These questions deserve serious engagement through scholarship, dialogue, and attention to the lived experiences of those affected. The common objective should be to protect human dignity, prevent coercion and abuse, and ensure that family relationships are governed by justice and responsibility.
Article 17 of the UDHR recognizes the right to own property, individually or jointly, and prohibits arbitrary deprivation of property.
The Qur’an condemns the wrongful appropriation of another person’s possessions: “And do not consume one another’s wealth unjustly or send it in bribery to the rulers in order that [they might aid] you to consume a portion of the wealth of the people in sin, while you know [it is unlawful].” — Qur’an 2:188. The verse condemns unjust enrichment and the misuse of legal or political influence for private gain.
This principle supports property rights, opposes corruption, and promotes the fair administration of justice. It also underscores the importance of ensuring that public officials do not exploit their positions to deprive others of what rightfully belongs to them.
Articles 18 and 19 of the UDHR protect freedom of thought, conscience, and religion, as well as freedom of opinion and expression.
One of the most frequently cited Qur’anic passages on religious freedom declares: “There shall be no compulsion in religion.” — Qur’an 2:256. The principle rejects the idea that genuine faith can be established through coercion. Religious conviction involves conscience, and belief cannot be made authentic merely by force.
The Qur’an also states: “For you is your religion, and for me is my religion.” — Qur’an 109:6. This verse affirms a distinction between religious commitments and recognizes the reality of differing beliefs.
Prophetic traditions further emphasize the importance of protecting non-Muslims from injustice. A report recorded in Sahih al-Bukhari warns against harming a person living under a Muslim’s covenant of protection. These teachings provide a basis for respectful relations among religious communities and for opposing coercion, persecution, and discrimination.
Article 25 of the UDHR recognizes the right to an adequate standard of living, including food, clothing, housing, medical care, and necessary social services. It also calls for special care and assistance for motherhood and childhood.
Islamic teachings place strong emphasis on charity, social responsibility, and assistance to people in need. Zakat, a prescribed form of charitable giving, is one of the Five Pillars of Islam and establishes an important obligation to support eligible recipients.
The Qur’an repeatedly associates prayer with charitable giving. For example: “And establish prayer and give Zakah, and whatever good you put forward for yourselves—you will find it with Allah.” — Qur’an 2:110. These teachings emphasize that religious responsibility is not limited to personal worship. It also includes concern for the material well-being of others.
Islamic charitable traditions have historically supported the poor, travelers, orphans, widows, and other vulnerable people. Such practices can complement public institutions and social protection systems.
The underlying principle is that a society’s moral health should be measured not only by the prosperity of its wealthiest members but also by how it treats those who are struggling.
Islamic teachings about mercy extend beyond the protection of human beings to the treatment of animals and the natural world.
The Qur’an describes the mission of Prophet Muhammad (PBUH) in the following terms: “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” — Qur’an 21:107.
Prophetic traditions recount his condemnation of cruelty toward animals, including overburdening them, causing them unnecessary suffering, and distressing animals by taking their young.
One report describes a bird searching anxiously for its chicks after they had been taken away. The Prophet reportedly ordered that the chicks be returned. Another account relates his disapproval of burning an anthill, emphasizing that punishment by fire belongs to Allah. These traditions express an ethic of compassion that recognizes the moral significance of suffering beyond the human community.
They also invite reflection on contemporary environmental concerns. Clean air, safe water, the preservation of natural resources, and protection from environmental harm are essential to human health and dignity. Although the UDHR does not expressly enumerate every modern environmental right, the relationship between environmental protection and human rights has become increasingly important in international discussions.
Islamic teachings concerning stewardship, moderation, and responsibility toward creation can contribute to these discussions. Religious ethics and contemporary environmental policy need not be competing approaches; they can reinforce a common commitment to safeguarding the conditions necessary for life.
(To be continued)
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Dr. Ghulam Nabi Fai can be reached at:
WhatsApp: 1-202-607-6435
gnfai2003@yahoo.com
