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SUMMARY The issue of human rights has attained such an overriding significance in international relations, conference, or any foreign policy statement of the nation, in which it remains, undiscussed or undeliberated. The issue haunts the minds of the statesmen, political leaders, Journalists and scholars equally. The growing significance of human rights can be gauged by the fact that today governments are planning to introduce human rights as a subject in the universities and academicians are insisting that human rights be made a part of the curriculum at the college and university level. Human rights, indeed, has become a foundation of human thought and action in contemporary times. Human beings are rational being. They by virtue of their being human possess certain basic and inalienable rights, which are commonly known as human rights. Since these rights belong to them because of their very existence, they become operative with their birth. Human rights, being the birth right, are, therefore, inherent in all the individuals irrespective of their caste, creed, religion, sex and nationality. These rights are essential for all the individuals as they are consonant with their freedom and dignity and are conducive to physical, moral, social and spiritual welfare. They are also necessary as they provide suitable conditions for the material and moral uplift of the people. Because of their immense significance of human beings; human rights, are also sometimes referred to as fundamental rights, basic rights, inherent rights, natural rights and birth rights. ||Summary|| Page 1 Theologies and philosophies did fertilize the soil where the rights of man, of groups and denominations could flourish. The history of human rights would be incomplete without tracing their sources in the history of plural religions spreading universal values-and sustaining social systems. Philosophers- kings, rulers who founded religions and emperors who adopted or adapted religions and radiated enlightenment enriched human heritage through the centuries. Now, it is pertinent to examine the religious roots of human rights. The Vedas, The Bible, The Qur’an and the analects of Confucius are some of the oldest written sources that addressed questions of people’s duties, rights and responsibilities. Now, the Central issue of religion and human rights that the two things are (1) that very idea of Human Rights is rooted in theological ethic; and (2) that this ethic needs to be defended from contemporary challenges- philosophical, sociological and religious- in order that, as an ethical norm human rights may more fully be actualized in societies, and so that philosophy, social theory and religions supportive of human rights may flourish among all people. In order to make effective and convenient study of the topic “Religion and Human Rights: A Philosophical Study”, the research work has been divided in to six chapters. In the chapter 1, I have discussed broad theoretical framework of human rights and religion. It emphasizes on definitions, nature, origins and evolution of human rights. Human rights are those moral rights which are owed to each man or woman by every man or woman solely by reason of being human. Human rights distinguished from the other moral rights in possessing the following inherent characteristics; viz. universality, ||Summary|| Page 2 individuality, paramountcy, practicability enforceability. Though, the nomenclature ' Human Rights ' is of recent origin, which, specially came in to common parlance since the second world war and founding of United Nations in 1945, the idea of human rights could be traced back to the times of GreekPhilosophers, the Roman historians, the Judeo-Christian religious belief, the medieval theologians of natural law, the social contractualists Hobbes, Locke and Rousseau. Further this chapter examines the evolution of human rights. Human rights and the League of Nations, the Second World War, U N Charter and U.N Declaration have been discussed. Significance of UN character, UN Declaration and both the convents has been examined thoroughly. Further this chapter discussed central issue of religion and concept of human rights among world major religions (Christianity, Islam, Buddhism, Hinduism) Marxist and Postmodern approach on human rights in detail. Chapter 2, deals with the concept of human rights in Christianity. It starts with brief introduction of Christianity: like three division of the church (ancient & contemporary both), the Old Testament & New Testament. It examine basic feature of Christianity as religion followed by the theological roots of human rights and revolutionary dimension. Chapter 3, analyzes the concept of human rights in Islam start with brief introduction of the Qur’an, the Hadith, the early branches and Iman & Ihsan, with basic features of Islam as religion. Further it discusses concept of equality and the concept of state. It deals the sufi commentary, Universal Islamic Deceleration of Human Rights 1981, Cairo Declaration of Human Rights in Islam 1990 and critique of Cairo Declaration of Human Rights also. Chapter 4, presents the concept of human rights in Buddhism. It start with brief introduction of Buddhism, the tripitakas, various schools of Buddhist Philosophy, (Mādhyamika, Yogācāra, Sautrāntika, Vaibhāsika) ||Summary|| Page 3 branches (Theravada, Mahayana & Vajrayana) and basic feature of Buddhism as religion. It also critically examine rights and human rights in Buddhism Chapter 5, analyzes the concept of human rights in Hinduism. It also start discussion with brief introduction of Hinduism, text (Vedas, Upanishad, Mahabharata, Ramayana, Bhagwat Gita & Manu Smriti) and branches (Vaishnavism, Shaivism, Shaktism) etc. It further discusses the basic features of Hinduism as religion, ethical support of human being, right to happiness, right to equality, right to religion, right to education, right to protection, right to humane treatment, right to justice in detail. Chapter 6, concludes the research work and present brief analysis of human rights. Findings and concluding remarks about the concept of human rights in the world’s major religions (Christianity, Islam, Buddhism, Hinduism) has been given. Critical remarks, wherever needed, has been given accordingly. Ethos of Hindu system is dharma whose functional focus is social order.The message is that dharma was of the supreme value. It provided equality between king and citizens, men and women. The scope of dharma takes, in the vast sweep, human right as well as law, in the dharma dimension, appears as an ever-present part of perennial stream of the fundamental philosophy of life and action. The spectrum of legal thought covered by dharma did protect human rights. These have always been based on ahimsa and abhaya and on the recognition of the conformity and unity of all existence. Buddha tought the Eight Fold Path and his luminous leadership gained many followers including Great Emperor Ashoka. The edicts of Ashoka, inscribed in rock pillars, bear testimony to the noble rule’s ||Summary|| Page 4 recognition of humanism compassion for all creation and reverence for all life. The Quran has emphasized for liberty, equality and freedom and these right in contents of present scenario have been given the nomenclature of Human Right. Therefore a fair appraisal of Islamic contribution in Human "Freedom is insured in Quran; to both inborn and acquired. There is no distinction between a believer and nonbeliever in this respect. What is prohibited is evil and what is good for all men.'' The Holy Bible also recognized individualism and individual dignity. The Bible says: “Are not two sparrows for a copper coin? And not one of them falls to the ground a part from your Father‘s Will. But the very hairs of your head are all numbered. Do not fear therefore: you are of more value than many sparrow'' Thus the UN Declaration, with it emphasis of freedom and equality and the consequent denunciation of distinction contrary to the basic spirit of equality and freedom, represent a highly balanced blending of the to path (i.e. the path of renunciation typically represented by Buddhism, consist in renouncing everything that a likely to attract man‘s imagination and to captive his mind, another the path represented by Vedanta emphasize the realization of identity of being qua being, the supreme goal of realization therefore consist in realizing ones identity in total existence, moksha- as this state of realization is called). This is a philosophical tribute to the thoughtfulness and wisdom of the framers of the declaration. In respect of right the UN Declaration reaches almost to the combine goal of Buddhism and Vedanta but, because of the ||Summary|| Page 5 constraints obtaining in the contemporary world it falls short of prescribing appropriate duties generating those right. In an extreme sense therefore the Declaration is philosophically timid, but it offers a philosophy combine with practical consideration which has more forreaching effect than a philosophy which cannot be practiced under given condition. Man cannot be extremist all the time but he can reach the extreme perfection gradually, following the path of moderation- the Middle Path of Buddha. Eventually, in view of my own philosophical and cultural tradition, the Declaration to be ladder leading man to the top of the mansion of freedom and equality. But men have to climb up a bit higher beyond the point where the ladder stops at the moment. The test of the ladder reaching the perfect height would, to borrow a metaphor from the Buddhist. Be where it is no longer required, where it is kicked aside. The Declaration of Human Rights has reached its desired goal would be proved when the Declaration was no longer needed. ||Summary|| Page 6