Like most subjects affecting human personality, the subject of human rights has many facets. Freedom rightfully occupies a place in the forefront. Yet to ensure due freedom for everyone, the freedom of each must be curbed, restrained and regulated. As has been wisely observed, our only real freedom is the right to discipline our freedom.
The Declaration has not overlooked this aspect. These two articles take care of it. It is a truism that every right carries with it a corresponding duty. It is the due observance and discharge of the duty that fully safeguards the right.
It must be recognized that legislative, administrative and judicial checks and safeguards, essential as they are and scrupulously as they must be devised and maintained, can cover but a sector of the total field of human rights. Further, legal sanctions, however valuable in their reparatory and deterrent aspects, can come into operation only after a breach of obligation has occurred, comes to notice and can be established by relevant and admissible evidence. This means, first, that the whole field cannot be made subject to legal sanctions and secondly that the sector which may be covered cannot be completely and effectively safeguarded.
What is further needed is a lively consciousness of the unity of man and the inter-dependence of all in present-day conditions. That consciousness can be aroused at various levels and through the acceptance of a variety of concepts and values. The most effective and pervasive concept however, is that mankind—all men, without distinction of colour, creed or race—are the creatures of the One Living, Loving, Almighty, Merciful and Compassionate Creator to Whom the welfare of each is equally dear, to Whom all must return and to Whom all are accountable and responsible for their thoughts, designs, motives, actions and omissions. Unless that concept grips and inspires the hearts and souls of men, it is not possible to establish true brotherhood and equality between all grades and sections of mankind. Here we enter the province of religion.
True brotherhood can be established universally only through firm faith in the Unity of the Creator. That faith alone has the power to make our approach to each fellow being, of whatever race, colour, creed, religion or language, one of eager friendship and deep devotion. Each one of us must rcognize every other as a creature and servant of the Lord of the universe Whom we acknowledge, accept and worship as our Creator and Maker, and to Whom the deepest devotion of our hearts and our truest allegiance are due. Through Him and for His sake we can readily and truly accept each human being as a comrade and brother, a fellow traveller on the same path, a fellow participant in the same glorious adventure which is the seeking in all things the will and pleasure of our Lord and Creator, Most Gracious, Ever Merciful. This is the only way in which the welfare of every one of our fellow beings can become a matter of as grave concern to us as our own.
We must remind ourselves of the admonition, so timely, once more: “Hold fast, all together, to the rope of Allah and be not divided, and remember the favour of Allah that He bestowed upon you, that you were enemies and He put love for each other in your hearts and you became as brethren. You were on the brink of a pit of fire and He rescued you therefrom. Thus does Allah expound His Signs to you that you may be guided.” (3:104).
The unity of man derives directly from the Unity of the Creator. It is only by virtue of our relationship through God, the Creator and Maker of us all, that we can arrive at a true realization of our own unity. There are, of course, other bonds—blood relationship, common nationality, common ideals, common pursuits, devotion to a common cause, etc., and these bring about association, co-operation, sympathy and a sense of belonging—but while they tend to bring together, they can also divide individuals, groups and nations. None of them can be relied upon to promote, foster and cement unity in all situations and circumstances. It is only the reality and firmness of faith in a common Beneficent Creator that can unite and foster sympathy, love and devotion.
The consciousness of accountability both here and Hereafter, resulting from such faith, can ensure the due discharge of the duties and obligations that we owe to our fellow beings in all spheres of life. These, in turn, comprise all their rights and freedoms. If a fraction of the care and concern that we devote to obtaining recognition of and respect for what we claim as our rights could be transferred and devoted to the scrupulous discharge of the duties and obligations that we owe to our fellow beings, all human rights in every sphere of life would be fully safeguarded.