Conclusions
Definitely there is something within “traditional Islam” that is equivalent to a theory of “human rights.” However, being based on revelation from Allah, this theory of “human rights” is very distinct from the contemporary secular/humanist human rights paradigm. Secular human rights proponents recognize these distinctions as weaknesses in the Islamic system; some even see no relevance of the Islamic system to human rights. On the other hand, it is its distinctive features that, Muslims would argue, actually make it superior to the man-made human rights paradigm. After reviewing the rather weak basis for the contemporary human rights paradigm, this author is obviously of the view that the Islamic program is the ideal program for humans to realize their true potential as humans and to receive all the rights that they deserve.

However, as was pointed out with respect to human rights in general, in the current state of the world, there is a great divide between the rights that Islam gives humans and what people receive in the Muslim lands, especially the women and weak among them. This opens the door for a great deal of cooperation between the “Islamists” and human rights proponents—that is, if the two parties are sincere in wanting to bring about what is best for the humans involved.

The Islamic approach to human rights can be described as a “holistic” approach in the sense that it touches upon every aspect of human life and uses every realm of life towards it ultimate goals for humans. However, it also goes beyond the realm of this life and guarantees for humans, if they so choose to accept its conditions, a right in the Hereafter, that is the most important right of all rights.