CSS 2026 Solved Islamiat Paper | A Comparative and Critical Analysis of the Human Rights
The following question of CSS Islamiat 2026 is solved by Miss Ayesha Irfan, the highest scorer in CSS Islamiat. Moreover, the question is attempted using the same pattern taught by Sir Syed Kazim Ali to his students, who have scored the highest marks in compulsory subjects for years. This solved past paper question is uploaded to help aspirants understand how to crack a topic or question, write relevantly, what coherence is, and how to include and connect ideas, opinions, and suggestions to score the maximum.
Question Breakdown
The question requires explaining the Islamic concept of human rights with reference to its divine sources, followed by a comparison with the rights mentioned in the Universal Declaration of Human Rights. It further demands a critical analysis of similarities and differences between both frameworks in terms of scope, universality, moral authority, and implementation.
Outline
1- Introduction
2- Ethics and Morality in the Islamic Framework
3- Comparative and Critical Analysis of Islam and UDHR on Human Rights
- Right to Life, Security, and Protection
- Freedom of Belief and Conscience
- Equality and Non-Discrimination
- Economic and Social Rights
- Legal Justice and Rule of Law
- Conflict Resolution and Protection during War and Crisis
4- Critical Evaluation: Convergence and Divergence
5- Conclusion
Introduction
Human rights lie at the heart of any civilized social order, reflecting a society’s moral vision and its commitment to human dignity. Long before modern charters and declarations, Islam articulated a comprehensive framework of human rights rooted in divine authority, moral accountability, and social justice. The Universal Declaration of Human Rights, adopted in the aftermath of the Second World War, represents a landmark secular attempt to codify these values at the international level. A comparative and critical examination of both frameworks not only reveals areas of convergence but also exposes fundamental differences in their philosophical foundations, scope, and capacity to ensure the protection of human dignity in practice.
An overview of human rights in Islam
Human rights in Islam are grounded in the belief that all humans are creations of Allah, endowed with inherent dignity, equality, and moral responsibility. The Qur’an emphasizes this principle, stating, “We have certainly honored the children of Adam” (Qur’an 17:70), highlighting the sanctity and dignity of every human life. The Qur’an and Sunnah provide a comprehensive framework that guarantees rights to life, freedom of belief, equality, social justice, and legal protection, while linking each right to ethical and spiritual accountability. Unlike secular frameworks, Islamic human rights integrate moral, social, and legal dimensions, ensuring that individual freedoms are exercised within a system that promotes justice, welfare, and societal harmony. This holistic approach emphasizes not only entitlements but also duties, making Islam’s human rights framework both comprehensive and timeless.
Comparative and Critical Analysis of Islam and UDHR on Human Rights
Human rights are inherent entitlements that protect individuals from injustice and oppression. In Islam, human rights derive from the belief that all humans are creations of Allah, endowed with dignity and equality. The Qur’an declares, “We have honored the children of Adam” (Qur’an 17:70), establishing the divine basis of human rights. Conversely, the UDHR, adopted in 1948, articulates a secular, universal framework based on inherent human dignity and equality without invoking religious authority. Both systems emphasize equality, freedom, and protection from oppression, yet their philosophical underpinnings differ fundamentally; divine guidance versus secular rationality.
- Right to Life, Security, and Protection
Islam guarantees the sanctity of human life. As the Qur’an states, “Whoever kills a soul unless for a soul or for corruption [done] in the land, it is as if he had slain mankind entirely” (Qur’an 5:32). This affirms life as sacred, with severe penalties for unjust killing. Similarly, UDHR Article 3 proclaims, “Everyone has the right to life, liberty, and security of person.” While both protect life and security, Islamic law integrates moral and social accountability, linking legal punishment to ethical responsibility, whereas UDHR relies on state mechanisms and international law without a spiritual dimension.
- Freedom of Belief and Conscience
Moreover, Islam recognizes freedom of belief within limits. As the Qur’an asserts, “There is no compulsion in religion” (Qur’an 2:256). It ensures personal choice in faith. Similarly, UDHR Articles 18 and 19 guarantee freedom of thought, conscience, religion, and expression universally. The key difference lies in context: Islam protects religious freedom and maintains the moral and social framework of Shariah, which regulates practices. UDHR, being secular, guarantees absolute individual autonomy, often independent of societal norms that may create moral conflicts. For instance, in secular countries like Sweden, individuals can freely convert, criticize religions, or openly renounce faith without legal consequences, illustrating the UDHR principle of unrestricted religious autonomy.
- Equality and Non-Discrimination
Furthermore, Islamic human rights emphasize equality among all humans regardless of race, ethnicity, or social status. For instance, the Prophet Muhammad (PBUH) stated, “O people! Your Lord is one, and your father is one. An Arab has no superiority over a non-Arab… except by piety and good action” (Sahih Muslim, Hadith 2564), showing that moral excellence, not birth, defines human worth. UDHR Articles 1 and 2 similarly affirm equality and non-discrimination. Islam also recognizes gender-specific roles, such as inheritance and testimony, while granting women revolutionary rights for their time, including property ownership, education, political participation, and economic independence. In contrast, UNDP-funded human rights programs in some conflict-affected regions, such as parts of Sub-Saharan Africa, have struggled to reduce systemic inequality or protect vulnerable populations, highlighting that legal mechanisms alone cannot guarantee ethical outcomes. Thus, Islam offers a balanced model integrating rights and human dignity, while Western secular systems pursue complete egalitarianism, highlighting the dialogue between ethical-religious guidance and universalist standards.
- Economic and Social Rights
Moving down to the ladder, Islam incorporates social justice as a fundamental human right. Instruments like Zakat, Khums, and the prohibition of Riba ensure wealth redistribution and economic equity. Similarly, UDHR Articles 22–27 guarantee social, economic, and cultural rights, including work, education, and an adequate standard of living. While both systems prioritize welfare, Islam grounds these rights in moral and spiritual obligation to God, whereas the UDHR relies on legal and institutional enforcement without an ethical foundation. For example, Islamic charity systems like Zakat in Saudi Arabia assist a moral duty, promoting both welfare and spiritual accountability. In contrast, Western welfare programs, such as UNDP-funded poverty alleviation initiatives, distribute resources legally but lack an ethical or moral obligation, making them purely transactional rather than value-driven.
- Legal Justice and Rule of Law
Further, Islamic jurisprudence enshrines justice as a central human right. As the Qur’an states, “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice” (Qur’an 4:58), emphasizing that fairness is both a legal and moral duty. Similarly, UDHR Articles 7 and 10 guarantee equality before the law and the right to a fair trial. The critical difference lies in source and implementation: Shariah integrates divine law with moral accountability, whereas the UDHR depends on secular legislation and institutional enforcement. For example, in countries like Saudi Arabia and Indonesia, Shariah courts oversee family law and inheritance matters with ethical and moral considerations, ensuring justice is administered in line with divine guidance. In contrast, in conflict zones where UN-backed courts operate, such as in parts of Libya or Somalia, legal procedures exist, but enforcement often fails to protect vulnerable populations or uphold ethical accountability, highlighting the limits of secular human rights mechanisms.
6- Conflict Resolution and Protection during War and Crisis
Last but not least, Islamic law establishes a comprehensive humanitarian code for armed conflict, prohibiting the killing of non-combatants, destruction of civilian property, collective punishment, and mistreatment of prisoners, as reflected in the Prophet Muhammad’s (PBUH) wartime directives and Caliph Abu Bakr’s binding instructions to Muslim armies. These principles are grounded in divine accountability, making violations both legal crimes and moral sins, thereby ensuring internal restraint even in the absence of enforcement institutions. In contrast, the UDHR largely addresses peacetime rights and depends on supplementary international humanitarian laws during conflict, which have proven ineffective in contemporary crises. The ongoing war in Gaza, where civilian casualties, blockade-induced humanitarian deprivation, and destruction of hospitals persist despite UN resolutions and international conventions, exemplifies the inability of secular human rights mechanisms to enforce accountability. This contrast highlights Islam’s integrated moral–legal framework as ethically more robust and practically coherent during conflict than modern secular systems constrained by geopolitical interests.
Critical Evaluation: Convergence and Divergence
Both Islam and the UDHR converge on core principles such as protection of life, dignity, equality, justice, and freedom. However, divergence arises in scope, enforcement, and philosophical foundation. Islam provides a holistic framework where rights are grounded in spiritual and moral obligations, ensuring both individual and societal accountability, which promotes ethical conduct alongside legal compliance. Nonetheless, Islamic human rights derive from divine revelation, rendering them immutable and morally binding regardless of political circumstances. Rights are not granted by the state but recognized as God-given trusts, making their violation not only a legal offense but also a moral and spiritual transgression. This divine anchoring creates a strong internal restraint, as accountability extends beyond institutional punishment to ultimate moral judgment. In contrast, the UDHR offers secular, universal rights that, while comprehensive, may at times conflict with cultural or religious norms and rely solely on institutional enforcement. For example, UNDP and other international human rights programs have struggled to protect civilians during global crises, such as in Gaza and Sudan, where prolonged conflicts, displacement, and human suffering persist despite formal international frameworks, highlighting that secular mechanisms alone cannot guarantee justice or ethical protection. A key advantage of Islam is its ethical depth: its human rights framework not only safeguards freedoms but also cultivates moral responsibility, whereas secular systems grant liberties without ensuring spiritual or ethical accountability.
Conclusion
In conclusion, Islam and the UDHR both aim to protect human dignity, life, equality, and justice, but differ in grounding and implementation. Islam ties rights to moral and spiritual responsibility, ensuring freedoms are exercised ethically, while the UDHR relies on secular enforcement, often failing in practice, as seen in Gaza and Sudan. Unlike secular systems that grant liberty without ensuring dignity or ethical guidance, Islam integrates justice, social welfare, and human rights within an ethical framework, offering a timeless and morally grounded model adaptable to contemporary global challenges.
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