Rights in Islam are divided into two categories. One concerns divine rights (Huququllah) and the other, human rights (Huququl Ibad). Though divine rights are superior to human rights, this difference is only a matter of belief or doctrine.

In theory, divine rights and human rights are different; but in a practical sense, both the rights: divine and human, are so interrelated that sometimes it becomes impossible to separate one from the other. In fact, it is the observance of divine rights that paves the way for observance of human rights in the true sense of the word. For instance, the first and foremost divine right is Tawheed, that is, to declare the oneness of God, without associating anything with Him.

This belief of Tawheed helps man realize the fact that there is nothing superior to, or greater than God. All creatures, including human beings, irrespective of their external differences, are equal in dignity as well as in responsibility before the one and only God. Anyone who abuses or humiliates or ridicules others abuses the Creator indirectly. Such commandments abound in the Quran and Hadith and show that divine rights and human rights are so interdependent that they become complementary to one another.

According to Islam, human rights violation is not a simple matter; the Prophet of Islam said, Whoever has wronged his brother should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). Sahih al-Bukhari 6534. So, if there is a violation of people’s rights, it has the condition to repay what one has illegally taken. And if it was defamation or similar, enable him to defend himself or seek forgiveness.