Tthe relationship between Islam and universal human rights has been framed as a clash of civilizations. A major new study from Indonesian scholars says this narrative is wrong—and offers a practical path forward.
When the Universal Declaration of Human Rights was proclaimed in 1948, it promised a world where every person—regardless of race, religion, or gender—would enjoy fundamental freedoms and dignity. Yet nearly eight decades later, serious violations persist. Modern slavery still traps millions. The death penalty remains active in 47 countries. Women and religious minorities continue to face discrimination.
Nowhere is the tension more acute than in discussions about Islam and human rights. Critics argue that certain interpretations of Sharia law conflict with universal standards—particularly regarding freedom of religion, women’s rights, and criminal punishments. Defenders counter that Western human rights frameworks ignore Islamic values of community, spirituality, and social responsibility.
But a new study from Indonesian scholars, published in the Pharos Journal of Theology (2025), cuts through this polarized debate. The research, led by Arifinsyah, Maulana Andinata Dalimunthe, and Faisal Riza from universities in Medan, Indonesia, offers compelling evidence that Islamic theology—far from being an obstacle—provides a powerful foundation for human rights.
The Theological Foundation: What the Qur’an Actually Says
The study conducted a systematic content analysis of primary Islamic texts, identifying six key Qur’anic verses that establish core human rights principles. These are not obscure or marginal passages; they are central to Islamic teaching.
1. Equality and Anti-Discrimination (Surah Al-Hujurat 49:13)
“O mankind, indeed We have created you from a male and a female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.”
According to the renowned Indonesian scholar Hamka, this verse establishes that human virtue is determined not by race or social status, but by piety. It forms the basis for multicultural understanding and tolerance in pluralistic societies.
2. Justice Above All (Surah An-Nisa 4:135)
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”
The famous Indonesian exegete M. Quraish Shihab emphasizes that justice in Islam is non-negotiable—it must be upheld even when it hurts one’s own interests or family.
3. Freedom of Religion (Surah Al-Baqarah 2:256)
“There shall be no compulsion in [acceptance of] the religion.”
This verse, one of the most cited in discussions of religious freedom, establishes that faith must be a matter of free choice. The Indonesian Ministry of Religious Affairs explains that this reflects a fundamental principle of religious tolerance.
4. Human Dignity (Surah Al-Isra 17:70)
“And We have certainly honoured the children of Adam…”
Ibn Kathir, the renowned medieval commentator, states that this verse demonstrates human superiority over other creatures and commands humans to treat one another with honor.
5. Prohibition of Exploitation (Surah An-Nur 24:33)
“But do not compel your slave girls to prostitution…”
This verse, according to Fakhr al-Din al-Razi, demonstrates Allah’s compassion and His command to protect the weak and oppressed.
6. Tolerance and Social Justice (Surah Al-Mumtahanah 60:8)
“Allah does not forbid you from those who do not fight you because of religion… from being righteous toward them and acting justly toward them.”
Islam teaches fair treatment to all, including those of different beliefs, as long as they do not exhibit hostility.
The Reality: Where Conflicts Emerge
Despite this strong theological foundation, the study acknowledges significant challenges. The researchers identify five key areas where practices in some Muslim-majority countries conflict with international human rights standards:
| Area of Conflict | Description | Human Rights Principle Violated |
|---|---|---|
| Freedom of Religion | Conversion from Islam prohibited, punished as apostasy | Right to change one’s religion or belief |
| Women’s Rights | Traditional interpretations restrict education, employment, political participation | Gender equality and empowerment of women |
| Punishments | Stoning, amputation for certain crimes | Prohibition of torture and cruel punishment |
| Freedom of Expression | Restrictions on criticizing religious or political authorities | Freedom of expression and information |
| Protection of Minorities | Religious and ethnic minorities face discrimination or violence | Protection against discrimination |
The critical insight of the study, however, is that these conflicts arise not from the Islamic texts themselves, but from interpretations—often conservative, sometimes politicized—that vary significantly across different countries and contexts. Nations like Indonesia and Tunisia, the researchers note, have successfully integrated human rights principles into their constitutions while maintaining Islamic identity.
The Bridge: Two Powerful Theoretical Frameworks
The study’s most valuable contribution is identifying two existing frameworks within Islamic jurisprudence that can serve as bridges between faith and universal human rights.
Framework 1: Maqasid al-Shariah (The Objectives of Sharia)
This theory emphasizes that all Islamic laws and practices should be directed toward protecting five fundamental human interests:
- Religion (freedom of belief)
- Life (right to life and security)
- Intellect (freedom of thought and education)
- Progeny (protection of family)
- Property (economic rights)
These five objectives align remarkably well with universal human rights principles. The right to life, freedom of religion, right to education, protection of family, and economic rights—all are explicitly protected in both frameworks. As the study notes, “This approach not only demonstrates the compatibility between Islam and HR but also underscores how Islam proactively supports the protection of fundamental human rights.”
Framework 2: Fiqh al-Aqalliyyat (Jurisprudence of Minorities)
This theory, developed by contemporary scholars, helps Muslims living in non-Muslim countries interact productively with majority societies while maintaining core Islamic principles. It encourages flexibility and adaptation in religious practice—holding fast to fundamentals while respecting local laws that do not directly contradict Islamic values.
An example: Islamic financial institutions in Western countries have developed Sharia-compliant products like interest-free loans and profit-sharing accounts, allowing Muslims to participate in the economy without violating religious principles.
Aligning with Global Goals: Indonesia’s Opportunity
The study is particularly relevant to Indonesia, the world’s largest Muslim-majority nation. Indonesia has committed to the Sustainable Development Goals, especially Goal 10 (Reduced Inequalities) and Goal 5 (Gender Equality) . The researchers argue that Islamic teachings provide a robust theological foundation for both objectives.
“The Qur’anic verses highlight the inherent value of equality and dignity for all,” the authors write, “which not only supports efforts to diminish socio-economic disparities but also promotes gender equality as essential to societal well-being.”
By interpreting Islamic teachings through the lens of modern human rights discourse, Indonesia can leverage its rich religious heritage to foster a more inclusive and equitable society. Reducing inequalities and empowering women become not just global objectives, but intrinsic elements of the Islamic ethical framework.
Qur’anic Foundations of Human Rights
Practical Recommendations: From Dialogue to Action
| Surah & Verse | Key Concept | Human Rights Principle | Prominent Interpreter |
|---|---|---|---|
| Al-Hujurat 49:13 | Equality & Anti-Discrimination | All humans equal regardless of race/status | Hamka |
| An-Nisa 4:135 | Justice as Moral Obligation | Fair justice system, even against self/family | M. Quraish Shihab |
| Al-Baqarah 2:256 | Freedom of Religion | Right to choose faith without coercion | Kemenag RI |
| Al-Isra 17:70 | Human Dignity | All humans honored; right to respect | Ibn Kathir |
| An-Nur 24:33 | Prohibition of Exploitation | Protection from forced labor/prostitution | Fakhr al-Din al-Razi |
| Al-Mumtahanah 60:8 | Tolerance & Social Justice | Justice toward non-hostile others | Al-Baydawi |
The study concludes with concrete, actionable recommendations:
1. Enhance Cooperation
Religious scholars, legal experts, and policymakers must work together to deepen integration of human rights principles into religious practices and national laws.
2. Reform Education
Develop curricula that integrate Islamic teachings with human rights principles. This includes critical analysis of religious texts and discussions of how these principles apply in different legal and social contexts.
3. Strengthen Institutions
National human rights institutions must be empowered with clear mandates, trained staff, and adequate resources—while remaining sensitive to local Islamic contexts.
4. Build Partnerships
Human rights organizations and Muslim communities need to work together, supporting local initiatives and advocacy.
5. Use Modern Media
Social media campaigns, webinars, and online educational materials can spread awareness about the integration of Islam and human rights to a wider audience.
6. Develop Capacity
Train religious scholars and community leaders in human rights principles, enabling them to become effective advocates for integration.
Bridging Frameworks Between Islamic Law and Human Rights
| Framework | Translation | Core Focus | How It Bridges to Human Rights |
|---|---|---|---|
| Maqasid al-Shariah | Objectives of Sharia | Protecting 5 essentials: religion, life, intellect, progeny, property | These 5 objectives directly align with UDHR rights (life, liberty, security, thought, conscience, property) |
| Fiqh al-Aqalliyyat | Jurisprudence of Minorities | Helping Muslims adapt in non-Muslim contexts | Encourages flexibility while preserving core principles; allows integration with local human rights laws |
A Response to Critics
The study acknowledges that not everyone will agree. Some conservative groups reject Western human rights as a threat to traditional norms and religious authority. Some progressive critics argue that the gaps between theory and practice remain too wide.
The researchers respond that “ongoing dialogue and education are key to seeking better understanding and more inclusive solutions.” They emphasize that the goal is not to abandon Islamic identity, but to interpret it in ways that respect both tradition and universal dignity.
Conclusion: A Hopeful Path Forward
The study’s conclusion is clear: “The Islamic theological approach to human rights offers a unique and vital framework in enriching the global discourse on HR.” By embracing frameworks like Maqasid al-Shariah and Fiqh al-Aqalliyyat, Muslim-majority nations can harmonize their religious traditions with universal standards.
This is not abstract theory. As the researchers note, “faith actors” are already critical partners in development worldwide. Many people who stand to benefit most from human rights protections live in societies where religiosity is high and religious organizations are present even in the most remote locations.
The path forward requires commitment from all parties—scholars, policymakers, religious leaders, and human rights advocates. But the study offers genuine hope that the perceived clash between Islam and human rights is not inevitable. With dialogue, education, and mutual respect, faith and universal principles can indeed work together.
As one Qur’anic verse (Al-Imran 3:103) invites: “Hold firmly together to the rope of Allah and do not be divided.” In the quest for human dignity, that rope may be stronger than many have assumed.
Reference: here
Other Articles:
