An Excellent Islamic City Protects Human Rights and Honour

By: Ayatullah al-Uzma Shaykh Husayn Vahid Khorasani
After this synopsis of the philosophy of Islamic laws concerning prayers and alms-tax, and their effect in the privilege of an individual and society, we will turn to the concept of the city of excellence. Islam can establish this city with its laws, which comprise all human relations, rights, all his acts of motion and acts of stillness, and all that he does or does not do. It regulates collection of all conventional laws and all Islamic precepts with its types of obligatory, forbidden, recommended, discouraged and permissible acts concerning rights, property, conclusiveness, authority and government, etc.
These laws safeguard the protection of human life, freedom, honour and rights. They guide man to his interests and what is against him, to his benefits and losses in his entire existence, although he may be unable to perceive all of that and it may be difficult for him to accomplish it all. However, whatever is easy from these laws indicates that there is a hidden wisdom in these laws of Islam.
Indeed, just a glance upon the laws and etiquette of what Islam has regulated for the rights of animals which are subjugated for human service, reveal the Islamic view on human rights.
Ja’far ibn Muhammad has reported on the authority of his forefathers (as) saying: the Messenger of Allah (S) said: An animal has rights over its owner: When one reaches his destination one should feed the animal before eating himself. When one passes by water one should give it to the animal to drink. One should not hit the animal on the face, because it praises its Lord with the mouth. One should not stand on the animals back except in battle. One should not make the animal carry more than it can bear and one should not make the animal travel the distance it cannot bear.44
It has also come in a report from the Prophet (S): Every animal has a proof over its owner and that is the right of the animal. The owner must fulfil the rights.
In other reports it has come that one should not make the animal look ugly. One should not make the animal run fast except in barren land. One should let the animal graze in grassland. One should not make the back of an animal a place to converse.45
If one is eating food in his own house and something drops, then one should pick it up and eat it. However, if one eats in a desert or a place outside then one should leave the remaining for the birds or beasts, even if it was a leg of a goat. Other animals may benefit from it even beasts.46
The holy divine law has forbidden from urinating in water, because even water has inhabitants.47 This rule was given in an era when no one knew about microscopic organisms.
From these examples of the rights of the animals in Islam, we can understand Islam’s plan in preserving human rights and establishing social justice.

The Purpose of Civilisation in this World and the Hereafter
Indeed, Islamic law ascertains civilisation of this world and the hereafter and the safety of both body and soul. Islam has given importance to both material and spiritual lives. Each one is based on its own worth, according to justice and wisdom, connecting this world and the hereafter, and connecting the body and soul.
And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world.48
Islam has paid full attention to the civilisation of this world. However, human comfort here is dependent while attention to the hereafter is independent, in accordance with the nature of their creation.
The explanation of the ‘good in this world’ in the Word of the Exalted: Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire,49
has come in the word of the Imam (as) as the comfort in sustenance and living, and good manners, while the good in the hereafter is Allah’s pleasure in the Paradise.50
Notes:
44. Man la Yahduruhu al-Faqih: vol. 2, pp 187.
45. Man la Yahduruhu al-Faqih: vol. 2, pp 188 & 190.
46. Al-Kafi: vol. 3, pp 300.
47. Al-Khisal: pp 613.
48. Holy Qur’an, 28: 77.
49. Holy Qur’an, 2: 201.
50. Al-Kafi: vol. 5, pp 71.