Human Rights which is Mentioned in Quran (Human Rights in Islamic State) A right which is believed to belong to every person.

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Human Right Mentioned in Quran
HUMAN RIGHTS

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TABLE OF CONTENTS
Human Rights Mentioned in Quran .......................................................................................2
Human Rights in an Islamic State ..........................................................................................3
The Security of Life and Property: ..........................................................................................3
The Protection of Honor: ..........................................................................................................3
Sanctity and Security of Private Life: .....................................................................................3
The Security of Personal Freedom:.........................................................................................3
The Right to Protest against Tyranny: ...................................................................................3
Freedom of Expression: .............................................................................................................4
Freedom of Association:.............................................................................................................4
Protection of Religious Sentiments:........................................................................................4
Protection from Arbitrary Imprisonment:.............................................................................4
The Right to Basic Necessities of Life:...................................................................................5
Equality before Law: ..................................................................................................................5
Rulers Not Above the Law: .......................................................................................................5
The Right to Participate In the Affairs of State:...................................................................5
Rights and Mutual Responsibility...........................................................................................5
Dignity and Equality...................................................................................................................5
Women’s Rights...........................................................................................................................6
The Birthrights of Life and Security.......................................................................................6
Freedom of Belief........................................................................................................................ 7
The Right to a Basic Standard of Life .................................................................................... 7
The Entitlement to Justice ....................................................................................................... 7

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Human Rights Mentioned in Quran
Since Allah is the Absolute and the Sole Master of men and the universe, He is the Sovereign Lord, the
Sustainer and Nourished, the Merciful, Whose mercy enshrines all beings; and since He has given each
man human dignity and honor, it follows that, united in Him and through Him, and apart from their other
human attributes, men are substantially the same and no tangible and actual distinction can be made among
them, on account of their accidental differences such as nationality, color or race. Every human being is
thereby related to all others and all become one community of brotherhood in their honorable and pleasant
servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic
confession of the oneness of God stands dominant and central, and necessarily entails the concept of the
oneness of humanity and the brotherhood of mankind.
Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights
or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental
rights for humanity as a whole, which are to be observed and respected under all circumstances whether
such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at
war. The Holy Quran from the English translation of the "Kanzul Iman" very clearly states:
"O believers, stand up firmly by the Commandments of Allah, bearing witness with justice and let not the
enmity of any people incite you that you should not do justice. Do justice that is nearer to piety and fear Allah,
undoubtedly, Allah is aware of your doings." (5:8)
Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this
sanctity of human blood by killing a soul without justification, the Holy Quran from the English translation
of the "Kanzul Iman" equates it to the killing of entire mankind.
"...whosoever killed a soul not to retaliate for a soul, nor for creating disorder in the land, then it is as if he had
killed all mankind. And whoso gave life to one soul, then it is as if he had given life to all mankind..."(5:32)
It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and
chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and
the wounded or diseased treated medically irrespective of whether they belong to the Islamic community
or are from among its enemies.
When we speak of human rights in Islam we really mean that these rights have been granted by God; they
have not been granted by any king or by any legislative assembly. The rights granted by the kings or the
legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is
the case with the rights accepted and recognized by the dictators. They can confer them when they please
and withdraw them when they wish; and they can openly violate them when they like. But since in Islam
human rights have been conferred by God, no legislative assembly in the world or any government on earth
has the right or authority to make any amendment or change in the rights conferred by God. No one has the
right to abrogate them or withdraw them. Nor are they basic human rights which are conferred on paper for
the sake of show and exhibition and denied in actual life when the show is over. Nor are they like
philosophical concepts which have no sanctions behind them.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the
rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable
on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who
claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them,
and start denying the rights that have been guaranteed by God or make amendments and changes in them,

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or practically violate them while paying lip service to them, the verdict of the Holy Quran from the English
translation of the "Kanzul Iman" for such government is clear and unequivocal:
"Undoubtedly, We have sent down Taurah, wherein is the guidance and light. According to it the Jews were
ordered by our obedient prophets and men of learning and jurists for it was desired from them to preserve the
Book of Allah and they were witnesses to it, then fear not people, but fear me and do not accept mean price for
Our Signs. And whoso judges not according to what Allah has sent down, they are the persons who are
infidels."(5:44)
Human Rights in an Islamic State
The Security of Life and Property:
In the address which the Holy Prophet (Peace be upon HIM) delivered on the occasion of the Farewell Hajj,
he said:
"Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection."
The Prophet (Peace be upon HIM) has also said about the dhimmis (the non-Muslim citizens of the Muslim
state): "One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise."
The Protection of Honor:
The Holy Quran from the English translation of the "Kanzul Iman" lays down:
"O believers! Let not the men scoff at the men, perchance they may be better than those who scoff, and nor the
women at other women, perchance that they may be better than those women who scoff, and do not taunt one
another and nor call one another by nicknames. What a bad name is, to be called a disobedient after being a
Muslim, and those who repent not, they are the unjust. O believers! Avoid most suspicions, verily some
suspicion is a sin and do not look out for faults and do not backbite one another. Would any of you like to eat
the flesh of his dead brother? You would abominate it.
And fear Allah, Verily Allah is Oft Returning, Merciful." (49:11-12)
Sanctity and Security of Private Life:
The Holy Quran from the English translation of the "Kanzul Iman" has laid down the injunction:
"O believers! Enter not houses other than you own, until you take permission and salute the residents thereof.
This is better for you, haply you may be heedful." (24:27)
The Security of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an
open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper
court proceedings and without providing him a reasonable opportunity to produce his defense is not
permissible in Islam.
The Right to Protest against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government's
tyranny. Referring to it the Holy Quran from the English translation of the "Kanzul Iman" says:
"Allah likes not the utterance of evil words except one who is being oppressed. And Allah is Hearing, Knowing."
(4:148)

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In Islam, as has been argued earlier, all power and authority belong to Allah, and with man there is only
delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in
awful reverence before his people toward whom and for whose sake he will be called upon to use these
powers. This was acknowledged by Hazrat Abu Bakr (R.A.) who said in his very first address:
"Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the
commandments of Allah and His Prophet (S.A.W.); but turn away from me when I deviate."
Freedom of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition
that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The
Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no
circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the
right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to
inquire from the Holy Prophet (Peace be upon HIM) whether on a certain matter a divine injunction had
been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed
their opinion on the matter.
Freedom of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations.
This right is also subject to certain general rules.
Freedom of Conscience and Conviction:
Islam has laid down the injunction in the Holy Quran from the English translation of the "Kanzul Iman":
"There is no compulsion in religion; no doubt the virtuous path has become clearly distinct from the erring;
then whoso does not accept devil and believes in Allah, he grasped a very firm knot which is never to open and
Allah Hears and Knows." (2:256)
On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue
exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part
of man. At one time slavery meant total control of man over man - now that type of slavery has been legally
abolished but in its place totalitarian societies impose a similar sort of control over individuals.
Protection of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual
that his religious sentiments will be given due respect and nothing will be said or done which may encroach
upon his right.
Protection from Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others.
The Holy Quran from the English translation of the "Kanzul Iman" has laid down this principle clearly:
"And no soul bearer of burden will bear the burden of another. And if any one heavily loaded calls any other
to share its load, not anyone will bear anything from its burden, even though he may be a near relation..."
(35:18)

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The Right to Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them. In the
Holy Quran from the English translation of the "Kanzul Iman", it states:
"And in their wealth there was the right of the beggars and the unfortunate." (51:19)
Equality before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law.
Rulers Not Above the Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought
to the Holy Prophet (Peace be upon HIM), and it was recommended that she might be spared the punishment
of theft. The Holy Prophet (Peace be upon HIM) replied:
"The nations that lived before you were destroyed by Allah because they punished the common man for their
offenses and let their dignitaries go unpunished for their crimes; I swear by Him Who holds my life in His hand
that even if Fatima, the daughter of Muhammad, had committed this crime, I would have amputated her hand."
The Right to Participate In the Affairs of State:
It states in the Holy Quran from the English translation of the "Kanzul Iman":
"And those who obeyed the command of their Lord and established prayer and their affairs are decided by
mutual consultation and they spend something out of our provision in our way." (42:38)
The "Shura" or the legislative assembly has no other meaning except that the executive head of the
government and the members of the assembly should be elected by free and independent choice of the
people. Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many
others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower
level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority,
linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where,
by reason of his inner excellence, man can realize the ideal of the brotherhood of man. The Holy Quran
quotes come from the English translation of the "Kanzul Iman". This is, by far, the best English translation
of the Holy Quran. The faults of the article above are entirely my own. All correct information gathered
and written in the article above are entirely attributed to Allah. For He, in His Mercy and Kindness, shows
this slave of His, the Right Path. A thousands blessings and Salams go to my hero, Prophet Muhammad
(Peace be upon HIM) As-Salatu Wa-Assalamu Alaikah Ya Rasulullah.
Rights and Mutual Responsibility
From the foregoing discussion, it is clear that Islamic law has divinely mandated rights for individuals in
their specific roles as spouse, parent, child, relative, neighbor, friend and even foe. In its distribution of
rights and responsibilities, Islam has addressed the social, racial, gender, and sectarian issues plaguing our
global society. Indeed, the model of rights and mutual responsibilities enshrined in Islam has a tremendous
potential for individual and social reform in the world.
Dignity and Equality
Human rights in Islam stem from two foundational principles: dignity and equality. Dignity is a
fundamental right of every human being merely by virtue of his or her humanity. As God states in the

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Quran, “We have honored the children of Adam and carried them by land and sea; we have provided good
sustenance for them and favored them especially above many of those we have created” (17:70).
Regarding equality, God (Allah in Arabic) clearly declares that in His sight, the only distinguishing factors
between humans are righteousness and piety: “People, We created you all from a single man and a single
woman, and made you into races and tribes so that you should recognize one another. In God’s eyes, the most
honored of you are the ones most mindful of Him: God is all knowing, all aware” (49:13).
The diversity of humanity into many races and ethnicities is a testament to God’s majesty and wisdom.
Therefore, racial superiority and discrimination is prohibited in Islam and contradicts its essence. This
concept is exemplified in the final sermon of Prophet Muhammadp who proclaimed:
No Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab. Nor
does a white man have any superiority over a black man, or the black man any superiority over the white
man. You are all the children of Adam, and Adam was created from clay.
Women’s Rights
So many of the human rights violations are committed against women in this world. Under the laws of
Islam, women have the right to own property and businesses, engage in financial transactions, vote, receive
inheritance, obtain an education and participate in legal and political affairs. The fact that some Muslim
societies do not always accord women all these liberties is an example of how human beings can fall short
of fully implementing the Divine Will.
Both men and women have responsibilities towards their families and societies as is clear from the
following verse: “The Believers, men and women, are protectors one of another: they enjoin what is just,
and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His
Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise” (Quran, 9:71).
God promises in the Quran, “If any do deeds of righteousness – be they male or female – and have faith, they
will enter Heaven, and not the least injustice will be done to them” (4:124).
The Birthrights of Life and Security
In Islam, life is a sacred trust from God and the most basic right of a human being. No individual is permitted
to take the life of another, unless it is for justice administered by a competent court following due process
of law.
God recognizes this right in the Quran, “Nor take life – which Allah has made sacred – except for just cause”
(17:33). He also says, “…if anyone kills a person – unless in retribution for murder or spreading corruption in
the land – it is as if he kills all mankind while if any saves a life it is as if he saves the lives of all mankind”
(5:32).
Not only do human beings have the right not to be harmed, they have the right to be safeguarded from harm,
physical or otherwise. For instance, under Islamic law, people are legally liable for not preventing a blind
man from dying of a perilous fall, if they were in a position to save him.
Even during war, Islam enjoins that one deals with the enemy nobly on the battlefield. Enemy soldiers and
prisoners of war are not to be tortured or mutilated under any circumstances. Islam has also drawn a clear
line of distinction between combatants and non-combatants.

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As far as the non-combatant population is concerned, such as women, children and the elderly, etc., the
instructions of Prophet Muhammadp are as follows: “Do not kill any old person, any child or any woman”
and “Do not kill the monks in monasteries.” Hence, non-combatants are guaranteed security of life even if
their nation is at war with an Islamic state.
Freedom of Belief
Contrary to popular misconceptions, a genuine Islamic republic is obligated to not only permit but respect
diversity. Thus, non-Muslims within an Islamic territory are allowed to worship in accordance with their
religion. There are many examples of this historically.
When Muslims began ruling Palestine in 637 C.E., they invited the Jewish people to live in Jerusalem after
500 years of exile. In 1187 C.E., after retaking Palestine from the Crusaders, Muslims treated Christians
with honor despite the brutality they had endured at the hands of the Crusaders. Christians were allowed to
leave in peace or to stay in harmony.
While Spain was under Muslim rule, the city of Cordova was considered the intellectual center of Europe,
where students went to study philosophy, science and medicine under Muslim, Jewish and Christian
scholars. This rich and sophisticated society took a tolerant view towards other faiths, while peaceful
coexistence was unheard of in the rest of Europe. The historian James Burke mentions in his book, The
Day the Universe Changed that thousands of Jews and Christians lived in safety and harmony with their
Muslim overlords in Muslim Spain.
The Right to a Basic Standard of Life
A basic standard of life includes the minimum essentials necessary for survival, such as food, clothing,
shelter and medical attention. Anyone deprived of these necessities is entitled to receive aid in order to meet
their needs. It is the duty of every Muslim with adequate means to give from their wealth, in order to
eradicate poverty from society.
Describing the righteous believers in the Quran, God reminds that they are those who give a “rightful share
of their wealth to the beggar and the deprived” (51:19). The Islamic state is also obligated to spend from its
treasury to support the poor and disadvantaged.
The Entitlement to Justice
Islam requires that Muslims possess upright character and deal justly with the entire human race,
irrespective of their ethnicity, nationality, creed and whether they are a friend or foe.
God says in the Quran, “You who believe, be steadfast in your devotion to God and bear witness impartially:
do not let hatred of others lead you away from justice, but adhere to justice, for that is closer to awareness of
God. Be mindful of God: God is well aware of all that you do” (5:8).
Reflecting on the concept of justice in Islam, Sarojini Naidu, the Nightingale of India, stated in a speech,
“The sense of justice that Islam encompasses is one of the most wonderful ideals of Islam, because, as I
read in the Qur’an, I find those dynamic principles of life, not mystic but practical ethics for the daily
conduct of life suited to the whole world.”