Cairo Declaration on Human Rights in Islam 

The Cairo Declaration on Human Rights in Islam (CDHRI) is a Declaration of the part
conditions of the Organization of Islamic Cooperation (OIC) embraced in Cairo, Egypt,
on 5 August 1990, (Meeting of Remote Pastors, 9–14 Muharram 1411H in the Islamic
calendar) which gives a review on the Islamic viewpoint on human rights, and attests
Islamic sharia as its sole source. CDHRI proclaims its motivation to be "general
direction for Part States [of the OIC] in the field of human rights".

This assertion is broadly recognized as an Islamic reaction to the Unified Countries'

General Announcement of Human Rights (UDHR), received in 1948. It ensures huge
numbers of indistinguishable rights from the UDHR and fills in as a living record of
human rights rules recommended for all individuals from the OIC to follow, yet confines
them unequivocally as far as possible set by the sharia. In view of this cutoff, the CDHRI
has been reprimanded as an endeavor to shield OIC part states from universal analysis
for human rights infringement, just as for neglecting to ensure opportunity of religion,
advocating whipping and permitting oppression non-Muslims and ladies. 1

Religious features

Despite the fact that the CDHRI utilizes a Universalist language much the same as the
All inclusive Affirmation of Human Rights, "a lot of [its] includes express an Islamic
identity." The prelude is generally strict talk, and the specifics of the CDHRI contain
various references to the Quran, sharia, and parts of the Islamic confidence that show
up on no other comparable global rundown. The CDHRI finishes up in Articles 24 and
25 that all rights and opportunities referenced are dependent upon the Islamic sharia,
which is the affirmation's sole source. The CDHRI pronounces genuine religion to be the
"ensure for improving such pride along the way to human respectability". It likewise puts
the obligation regarding protecting those rights upon the whole Ummah. 2

1
"Cairo Declaration on Human Rights in Islam." Wikipedia. October 15, 2019. "Cairo Declaration on Human Rights
in Islam." Wikipedia. October 15, 2019.
2
IBID…,
Principles on which CDHRI declare

Reaffirming the cultivating and chronicled job of the Islamic Ummah which God made
the best country that has given humankind an all inclusive and even development where
agreement is set up between this life and the great beyond and information is joined
with confidence; and the job that this Ummah should play to manage a mankind
confounded by contending patterns and belief systems and to give answers for the
constant issues of this materialistic progress.

Wishing to add to the endeavors of humankind to attest human rights, to shield man
from misuse and mistreatment, and to attest his opportunity and right to a stately life as
per the Islamic Shari'ah;

Persuaded that humankind which has arrived at a propelled arrange in materialistic

science is still, and will stay, in critical need of confidence to help its development and of
a self-inspiring power to watch its privileges;

Accepting that major rights and widespread opportunities in Islam are an essential piece
of the Islamic religion and that nobody as an issue of standard has the option to
suspend them in entire or to some degree or abuse or disregard them in as much as
they are restricting awesome rules, which are contained in the Uncovered Books of God
and were sent through the remainder of His Prophets to finish the former heavenly
messages subsequently making their recognition a demonstration of love and their
disregard or infringement all evil sin, and appropriately every individual is independently
capable - and tile Ummah altogether capable - for their protect. 3

The General Features Of Cairo Declaration Of Human Rights In Islam

Essentially, the Cairo Statement of Human Rights in Islam like the General
Announcement of Human Rights places weight on human nobility and identifies the
rights, which ought to be worked out. A portion of the standards referenced in the All
inclusive Assertion of Human Rights are additionally referenced in that with a couple of
3
Cairo Declaration on Human Rights in Islam." RefWorld web site. (accessed March 13, 2020)
options and emendations. Some others referenced in the Pledge on Common, Political
and Social, Rights or in shows, for example, the Show on Kids' Privileges and the Show
on the Privilege to Improvement are referenced in that. A few rights are particularly
underlined like the prohibiting of abuse, the option to oppose it or the option to oppose
hostility, and the privilege to life in a perfect climate liberated from moral defilement.
Other than the security of life and family, the regard for man considerably after his
passing, the regard for his carcass, and the restricting of prisoner. 4

Criticism

The CDHRI has been reprimanded for being executed by a lot of states with generally
different strict strategies and practices.

The CDHRI has been reprimanded for neglecting to ensure opportunity of religion,
specifically the privilege of every single individual to change their religion, as a "basic
and non-derogable right".In a joint composed articulation put together by the Worldwide
Humanist and Moral Association (IHEU), a non-administrative association in uncommon
consultative status, the Relationship for World Instruction (Wonder) and the
Relationship of World Residents (AWC), various concerns were raised that as far as
possible human rights, strict opportunity, and opportunity of articulation. The
announcement presumes that "The Cairo Assertion of Human Rights in Islam is plainly
an endeavor to restrain the rights revered in the UDHR and the Global Agreements. It
can in no sense be viewed as integral to the All inclusive Statement." In September
2008, in an article to the Assembled Countries, the Inside for Request composes that
the CDHRI "undermines balance of people and opportunity of articulation and religion
by forcing limitations on almost every human right dependent on Islamic Sharia law. 5

4
Mihrpur, Dr Husayn. "Criticism And Study Of Cairo Declaration Of Human Rights In Islam." al-islam.org
(accessed March 13, 2020).
5
"Cairo Declaration on Human Rights in Islam." Wikipedia. October 15, 2019. "Cairo Declaration on Human Rights
in Islam." Wikipedia. October 15, 2019.
Charter of Madina:
Prophet Muhammad (SAW) stated, "Never aim for standing up to your foes (in a war).
Appeal to God to be among the individuals who look for living calmly with others. In any
case, if at any time you defy them (in a war) be patient and realize that Heaven is as
near you as the shades of the swords."6

Islamic pacifism is to a great extent dependent on Sunnah (practices of the Holy

Prophet Muhammad that instructs us to bargain our adversaries on compassionate
ground. The significant philosophical and even astute otherworldly educating of the
Prophet (SAW) depends on a perspective that searches for a responded vision and talk.
It is perfect with the peacemaking as opposed to taking up arms.

The way of thinking and estimation of medina sanction isn't explicitly for Islam or
Muslims as opposed to it alludes to all-inclusive precept of harmony making for the
entire world paying little heed to religion, race and ethnicity. This archive was composed
by the Prophet Muhammad (SAW) after his movement to medina in 622. The Medina
Charter focused on the significance of accomplishing equity through collective activity
dependent on law, instead of on equipped clash. The Prophet (SAW) filled in as an
outsider go between innate groups, making this the main case of lawfully commanded
compromise in Muslim history (Hamidullah, Muhammad, 1941).

Socio Political Status of Medina at the Time of Hijrat (Migration):

The occasion of Hijarah to al-Medina is viewed as vital in the history. It is inappropriate
to decipher it as a demonstration of escaping from death danger. The strict holiness
connected to it gave it a significance as it has been alluded in the Qur'an as a deed
acted in the way of Allah. This occasion stamps out the incredible characteristics of
Prophet's character and probably the most wonderful parts of his character as the
pioneer of one of the best memorable insurgency. Yathrib (old name of Medina)
includes the number of inhabitants in 10,000 incorporates into 22 clans roughly. About a
large portion of the occupants was Jewish and the other half was Arab. Notwithstanding
religion, individuals chased power through military impact over different clans.
Consistent clash was negatively affecting the clans. Subsequently the slaughter was at
rise. At the hour of Hijarah Madinah was separated into clans. Two Pagan clans, Aus
and Khazraj. Their calling was Agriculture and were involved in long periods of fight.
Three Jews clans, Banu Qainuqah, Banu. Nazir, Banu Quraiza. Their professionas were
Agriculture and Trade.

6
Narrated by Al Bukhari, Muslim and Dawoud- authorities on Sunna & hadith.
The Charter of Medina goes back to year 622 AD. The Charter was the principal
composed constitution in Islam and seemingly the main established law in the public
eye. Allah's flag-bearer had a remaining to be a capable referee as he had encouraged
to determine clashes at a few event in Makkah and had a capacity of authority quality
that empty around there. Because of this capacity he was call for by the clans of Yathrib
(Medina) to go about as referee to determine the widespread clash between them.
Around then it was a typical practice and custom of the Arabs to get the middle person
from outside to determine their contention and the Prophet Muhammad (SAW) had
definitely known as reliable and given the title of Ameen and Sadiq by the inhabitants of
Makkah. Finally the Prophet (SAW) counseled the pioneers of every clan while drafting
the Charter for common accord and henceforth showing the will to listen the necessities
and wants of the every clan.

Salient Features of the Charter of Medina

All clans living in Medina will be viewed as single Ummah (Community).
Prophet Muhammad (SAW) would be viewed as a Central Authority of the (Federation).
All Matters and issues of contrast alluded to Prophet Muhammad (SAW) (Leadership).
No war without authorization of Prophet Muhammad (SAW).
Exhortation against unfairness and abuse.
Affirmation on shared advice and interview.

Misaq e Medina: Internal issues

 Diyat and Fidya would be the consolidated obligation of Muslims.
 Joint move would be made against conspiracy, revolt and oppression.
 Muslims won't help non-devotee against any Muslim.
 Muslims won't help or give a safe house to tricky component.

Misaq e Medina: Internal Affairs

 Sanctuary given by a Muslim will be essential on all Muslims. Punishment for
executing/killing of a Muslim.
 On the off chance that any individual killings a Muslim, with no reasonable
reason, he will be given capital punishment consequently or reward blood cash
assuming family or family members concur.
 All Muslims will be obliged to commonly act against the executioner. 7
 Wronged must be helped regardless of any religion Yasrib (Medina) will be
considered and treated as Haram

Agreement of Medina: External Affairs

7
Abdul Aziz Said
et al (eds) 2001
  If there should be an occurrence of assault the Yatrib (Medina) will be protected.
 No harmony agreement independently.
 Non devotees are not permitted to
 Defend life and property of Quraysh
 Disrupt everything with the Muslims in such an issue
 Muslims reserve the option to retaliate for the Blood of each other when battling
in the method for Allah while Quraysh and their partners won't be made a
difference.

Misaq e Medina: Position of Jews

 Equivalent chance and encourage Jews.
 Strict self-governance.
 Jews will encourage Muslims in fight/war.
 Discipline for conspiracy and oppression.

Discussion:
Right now, globalization has extended the degree of contention everywhere throughout
the world, anyway then again it is a lot simpler to have an entrance to have contact and
relationship with the individuals from different assorted culture and convictions. Because
of variety and generally unique social, philosophical and strict foundations the cutting
edge clashes happen (Yildirim, Yetkin. 2006). Medina Charter can be go about as a
harbinger to address the present day questions, offering ways to deal with comprehend
and forestall dissimilarity between bunches having contrasts in conviction and culture.

Madina Charter isn't just significant as a first constitution it is likewise viewed as

contemporary as in it was proclaimed for a plural society. The contract is the magna
carta of the history which gave incorporated position while having a government
structure, having different clans in different areas containing a unit and has the
advantage of independent force in specific issues of a social, social and strict nature. It
is vital that a most huge human right was given in condition 25 where opportunity to
rehearse claim religion was ensured.

Another basic fundamental standard of statecraft is Shura (conference) with the

individuals or their agents in all issues.

The mayhem and struggle tormented the area around then required a savvy vision. The
Charter was the great archive as in it built up the principles of government as well as
tended to the particular social issues of the network (Yildirim, Yetkin. 2010). The rights
and obligations of its residents were delineated in the Charter just as gave the
aggregate security and guard for all residents of Madina state whether Muslims or non-
Muslims. That as well as make accessible the primary methods for looking for equity
through the law and a network rather than through ancestral military activities.
According to Charter the option to look for equity was moved from individual to the focal
network. The key focal point of the contract was relationship instead of gathering
elements. As Prof.

Hamidullah properly expressed, "… this new constitution… carried with it significant,
and… to Arabia at least...very progressive change and improvement, by furnishing the
individuals with a focal open establishment for looking for equity, instead of everybody
looking for it with the intensity of his own hand or, best case scenario that of his family.
This age making development… carried an end for all occasions to the disorder of
tribalism and which laid the reason for a more extensive foundation, viz a State."

Prior to the foundation of the primary Islamic state in Medina, there was a steady strain
between the free, antagonistic clans. This issue of intensity battle was carefully tended
to by the Prophet Muhammad (SAW) by setting up shared objectives in the Charter that
would serve the whole network. The Charter was a harmony understanding as in it
tended to the potential force entanglements by concentrating on the members' on their
reliance, consequently having one network was extraordinarily stressed and the
partakers of the understanding were tie to perceive their capacity as a unit.

The arrangements of the key issues concerning struggle are very pleasing in the
Madina Charter and can be applied to the issues in regards to discourse and strife of
today' situation (A. Guillaume, 1955). The principle qualities of the present globalized
framework is the issues present in and made by pluralistic culture which has been
admirably tended to in the Madina Charter.

Bibliography
"Cairo Declaration on Human Rights in Islam." Wikipedia. October 15, 2019.
https://en.wikipedia.org/wiki/Cairo_Declaration_on_Human_Rights_in_Islam (accessed March 13,
2020).

"Cairo Declaration on Human Rights in Islam." RefWorld web site.

https://www.refworld.org/docid/3ae6b3822c.html (accessed March 13, 2020).

Mihrpur, Dr Husayn. "Criticism And Study Of Cairo Declaration Of Human Rights In Islam." al-islam.org
web site. https://www.al-islam.org/islamic-views-human-rights-viewpoints-iranian-scholars/criticism-
and-study-cairo-declaration-human (accessed March 13, 2020).