This is a general article which embodies what has come to be regarded as a truism. Several of the articles that follow spell out some of the specific elements of “the right to life, liberty and security of person.” Islam is as emphatic as any other system in safeguarding these rights. Suicide is forbidden (4:30) and also infanticide (17:32). Accountability in respect of infanticide is stressed in awe-inspiring terms (81:9-10).
The sense of horror sought to be inspired against destroying human life may be gathered from: “Wherefore We prescribed for the children of Israel that whosoever killed a person-unless it be for killing a person or for creating disorder in the land-it shall be as if he had slaughtered all mankind; and whoso secures the life of one, it shall be as if he had secured the life of all mankind” (5:33).
The specific prohibition is also clear: “Say: Come, I will rehearse to you what your Lord has enjoined: that you associate not anything as partner with Him and that you comport yourselves benevolently towards your parents, and that you kill not your children for fear of poverty-it is We Who provide for you and for them-and that you approach not nigh unto indecency, whether overt or hidden; and that you destroy not the life that Allah has made sacred, save by right. That is what He has enjoined upon you, that you may understand.
“Approach not the property of an orphan, except in a way that is beneficent, till he attains his maturity. Give full measure and weight with equity. We ask not any soul except according to its capacity. When you speak be just, even if the person concerned be a relative, and fulfil the covenant of Allah. That is what He enjoins upon you that you may be mindful” (6:152-153).
A more comprehensive injunction is directed against all evil thoughts and designs, all manner of churlish behaviour and every form of trespass, whether against the person, property, honour or good name of another (16:91).
In his Farewell Address the Prophet admonished: “Your persons, properties and honour are declared sacred like the sanctity attaching to this day, this month and this spot. Let them not be violated.” He was speaking on the occasion of the Pilgrimage, to the host of pilgrims gathered in the Plain of ‘Arafat. When he concluded his Address he charged those who were present and had heard him to convey what he had said to those who could not be present: “Perchance, one who is not present here may be even more mindful than one who is.”1
In pursuance of his charge, very wide publicity continues to be given to the comprehensive address delivered by him on that occasion, which is looked upon as his testament.
1 Hanbal V, p. 411.