{"id":991311,"date":"2026-06-09T16:55:59","date_gmt":"2026-06-09T05:55:59","guid":{"rendered":"https:\/\/ohrc.om\/en\/?p=991311"},"modified":"2026-06-09T16:59:38","modified_gmt":"2026-06-09T05:59:38","slug":"8-6-2026a","status":"publish","type":"post","link":"https:\/\/ohrc.om\/en\/8-6-2026a\/","title":{"rendered":"The Eastern Perspective on Human Rights: A Vision of Balance Between Rights and Duties"},"content":{"rendered":"<div class=\"wpb-content-wrapper\" id=\"wpb-content-root\">[vc_row pix_particles_check=&#8221;&#8221; pix_background_effect=&#8221;&#8221;][vc_column pix_background_effect=&#8221;&#8221;][vc_column_text css=&#8221;&#8221;]Amid the intense global debate surrounding the human rights system, growing calls have emerged to revisit the concept from an \u201cEastern\u201d perspective\u2014one that does not confine human dignity to the individual alone, but rather links it to a moral framework founded on rights, duties, and solidarity.\r\n\r\nThe Eastern principles of human rights cannot be separated from their philosophical and religious foundations. Islam, as one of the most prominent sources of Eastern thought, established the triad of justice, dignity, and social solidarity more than fourteen centuries ago.\r\n\r\nThe Holy Qur\u2019an affirmed dignity as an inherent and universal principle: \u201cAnd We have certainly honored the children of Adam\u201d (Qur\u2019an 17:70), without distinction based on religion, race, or lineage. It also established justice as the basis of governance: \u201cIndeed, Allah commands justice and excellence\u201d (Qur\u2019an 16:90), while institutionalizing solidarity through zakat and waqf, thereby granting the poor a legitimate right to a share of the wealth of the affluent.\r\n\r\nIslam, however, is not the only source. Confucianism in China is founded on the principles of benevolence and duty, defining individuals through their relationships rather than through individualism. Buddhism promotes compassion and non-harm, making the protection of life a moral responsibility before it becomes a legal obligation. Hinduism, meanwhile, offers the concepts of Dharma (universal duty) and Vasudhaiva Kutumbakam (\u201cthe world is one family\u201d).\r\n\r\nCommunity Before the Individual\r\n\r\nThe fundamental difference between East and West does not lie in the recognition of dignity, as dignity is a shared human value. Rather, it lies in the manner in which dignity is expressed.\r\n\r\nThe Western model, rooted in the European Enlightenment, begins with the individual: absolute rights, freedom of expression, and equality before the law. The Eastern model, by contrast, begins with the community. Here, the individual is viewed as part of a broader fabric consisting of family, society, and state. Rights are therefore inseparable from duties.\r\n\r\nThis vision is reflected daily in simple yet profound practices: respect for the elderly, family solidarity during times of crisis, and social harmony. In the East, rights are not pursued in isolation from responsibilities.\r\n\r\nPractical Mechanisms, Not Mere Slogans\r\n\r\nThe strength of the Eastern perspective lies in its practical mechanisms. Zakat is not a voluntary act of charity; it is a structured and enduring system of social protection. Waqf is not merely an individual initiative but an institution that sustains public welfare in fields such as education and healthcare. Honoring one\u2019s parents is not an optional virtue but a societal obligation that safeguards the dignity of older persons and reduces burdens on the state.\r\n\r\nSome scholars compare the two models by observing: \u201cThe West protects dignity through laws and courts, whereas the East protects it through ethics, customs, and social solidarity. The former prevents humiliation, while the latter seeks to prevent its causes.\u201d\r\n\r\nA Call for a Balanced Global Framework\r\n\r\nThe international community is increasingly in need of a serious reassessment. Reducing human rights exclusively to a Western frame of reference has contributed to several challenges, including family disintegration, social isolation, and weakened community solidarity in otherwise advanced societies.\r\n\r\nPromoting Eastern thought is not merely a defense of cultural particularity; it is a civilizational contribution. Justice and dignity are achieved not only through unrestricted individual freedoms, but also through a balanced collective framework that connects individuals to their responsibilities toward others.\r\n\r\nHence, the importance of establishing a robust \u201cEastern international framework\u201d that reflects these principles within international forums while remaining grounded in international human rights instruments, thereby ensuring complementarity rather than confrontation. It would be beneficial for the Islamic Parliamentary Association to adopt and develop a unified guiding framework for the Eastern model, serving as a credible reference that enriches cultural diversity in shaping a more just and solidaristic future for humanity.\r\n\r\nBetween Western individualism and Eastern collectivism, the choice does not appear to be an either-or proposition. Perhaps the solution lies in a dialogue that recognizes that human beings possess rights, but also bear responsibilities. This, precisely, is the value of Eastern principles: reminding the world that dignity is preserved not by rights alone, but through balance.\r\n\r\nAuthor: Ahmed bin Nasser Al Rashdi\r\nDirector of the Monitoring and Complaints Department\r\n\r\nSource: Shuoon Wataniyah Newspaper[\/vc_column_text][\/vc_column][\/vc_row]<\/div>","protected":false},"excerpt":{"rendered":"[vc_row pix_particles_check=&#8221;&#8221; pix_background_effect=&#8221;&#8221;][vc_column pix_background_effect=&#8221;&#8221;][vc_column_text css=&#8221;&#8221;]Amid the intense global debate surrounding the human rights system, growing calls have emerged to revisit the concept from an \u201cEastern\u201d perspective\u2014one that does not confine human dignity to the individual alone, but rather links it&#8230;","protected":false},"author":2,"featured_media":991313,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-991311","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ohrc-news"],"_links":{"self":[{"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/posts\/991311","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/comments?post=991311"}],"version-history":[{"count":3,"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/posts\/991311\/revisions"}],"predecessor-version":[{"id":991315,"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/posts\/991311\/revisions\/991315"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/media\/991313"}],"wp:attachment":[{"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/media?parent=991311"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/categories?post=991311"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ohrc.om\/en\/wp-json\/wp\/v2\/tags?post=991311"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}