Write notes on the following: (i) Human rights in the light of the Sermon of Farewell Pilgrimage. (ii) Social Justice in an Islamic Society.

(i) Human rights in the light of the Sermon of Farewell Pilgrimage

Setting

The Holy Prophet ﷺ delivered his Farewell Sermon during Hajj in 10 AH (632 CE), mainly at Arafat, before a very large gathering. The most detailed report is that of Jabir (RA) in Sahih Muslim, and other parts are recorded in Bukhari, Tirmidhi and Musnad Ahmad. On that occasion, the verse on the perfection of religion was revealed.

… ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًۭا …

"This day I have perfected for you your religion, completed My favour upon you, and approved Islam as your religion." (Al-Ma'idah 5:3)

Main rights.

1. Life, property and honour

"Your blood, your property and your honour are sacred to you, as this day is sacred, in this month, in this city" (Bukhari, Muslim).

2. Equality

"An Arab has no superiority over a non-Arab, nor a non-Arab over an Arab, nor a white person over a black person, nor a black person over a white person, except by piety" (Musnad Ahmad).

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ

"O mankind, We created you from a male and a female and made you peoples and tribes so that you may know one another. Indeed, the most noble of you before Allah is the most righteous of you. Indeed, Allah is All-Knowing, All-Aware." (Al-Hujurat 49:13)

3. Women's rights

"Fear Allah concerning women" (Muslim). He described mutual rights between spouses, and told men to provide for them honourably.

4. Economic justice

All riba was cancelled, beginning with the claims of his uncle, Abbas (RA) (Muslim). Debts and trusts must be honoured.

5. End of revenge

Blood claims from the pre-Islamic era were abolished, beginning with those of his own family (Muslim). A leader thus begins reform with himself.

6. Individual responsibility

No one is punished for another's crime (Ibn Majah, Tirmidhi), which is a key principle of modern criminal law.

7. Rights of the weak

Reports mention fair treatment of slaves (Musnad Ahmad), and he said that a just leader must be obeyed, even if he is an Abyssinian slave, as long as he follows the Book of Allah (Muslim), which also rejects any racial test for leadership.

Significance today

It presented rights as a sacred trust more than eleven centuries before the American and French declarations, and thirteen centuries before the UDHR (1948). It joined rights with duties, and he told those present to convey his message to those absent, which made every listener responsible for it. It is not a detailed legal code like modern human rights instruments, and it does not address political rights such as voting. Its value lies in its moral foundation. Pakistan's honour killings, racism, sectarian murders, bonded labour and denial of inheritance are direct violations of it. Article 14 (dignity) and Article 25 (equality) of the Constitution must be given real effect.

(ii) Social Justice in an Islamic Society

Meaning and basis

Social justice means a fair distribution of rights, opportunities, wealth and burdens among all members of society. Justice (adl) is a central command of the Quran, and the very purpose for which the prophets were sent.

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ …

"We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain justice." (Al-Hadid 57:25)

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ …

"Indeed, Allah commands justice and excellence…" (An-Nahl 16:90)

Sayyid Qutb's Social Justice in Islam identified its main elements as freedom of conscience, human equality and mutual responsibility, and these remain useful categories, whatever one thinks of his later views.

Pillars of social justice.

1. Human equality

No race, tribe or class has any inherent superiority.

2. Rule of law

The law applies to the rich and poor alike. "By Allah, if Fatimah the daughter of Muhammad stole, I would cut off her hand" (Bukhari, Muslim). Justice is due even against oneself.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ …

"O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives." (An-Nisa 4:135)

3. Economic fairness

Zakat, the prohibition of riba, inheritance laws and rules against hoarding and cheating prevent wealth from being concentrated.

… كَىْ لَا يَكُونَ دُولَةًۢ بَيْنَ ٱلْأَغْنِيَآءِ مِنكُمْ …

"…so that it will not be a perpetual distribution among the rich from among you." (Al-Hashr 59:7)

4. Equal opportunity and merit

Positions are given according to capability. Hazrat Umar (RA) appointed people for their competence, and the Prophet ﷺ gave leadership to the young Usamah (RA), son of a freed slave.

إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا …

"Indeed, Allah commands you to render trusts to those to whom they are due…" (An-Nisa 4:58)

5. Social security

The state and the community must take care of basic needs. Hazrat Umar (RA) set up stipends, and even provided an allowance for an old Jewish man, according to a known report. He is reported to have said that he would be held responsible even for an animal dying of hunger by the Euphrates.

6. Rights of labour

"Give the labourer his wages before his sweat dries" (Ibn Majah). Workers must not be given tasks beyond their strength (Bukhari, Muslim).

7. Rights of women and minorities

Women are entitled to property, education and inheritance, and non-Muslims to protection and fair treatment.

… وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ …

"…And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness." (Al-Ma'idah 5:8)

8. Mutual responsibility

"He is not a believer whose stomach is filled while his neighbour goes hungry" (Al-Adab al-Mufrad). Enjoining good is a shared duty.

وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ …

"The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong." (At-Tawbah 9:71)

Practice and Pakistan today

The Rashidun state offered a real example of this, through a transparent treasury, modest living by rulers, and accessible justice. Under Hazrat Umar's (RA) reforms, public welfare was central. Pakistan's Constitution, in Articles 3 and 37–38, commits the state to ending exploitation and promoting social and economic well-being. Yet the country shows steep inequality, expensive justice, unequal schooling, tax evasion by the powerful, feudal influence and the exclusion of women and minorities. Reform requires broad-based taxation, access to justice, quality education for all, transparent Zakat and social protection, such as the Benazir Income Support Programme. Social justice is not an optional extra: without it, neither the state nor faith can flourish.

The writer can be reached at ma6749429@gmail.com