HUMAN RIGHTS

Fatima Naveed

Topic 1
Definition, meaning and concept of Human Rights

The world today has accepted the notion that all human beings are entitled to
and are empowered for a dignified existence. It is a common phenomenon that
human beings everywhere demand the realization of diverse values to ensure
their individual and collective well-being. However, these demands or rights are
denied through exploitation, oppression, persecution, etc., in many countries of
the world.' Human rights gained attention at the international level following the
Second World War, where millions of people lost their lives. Horrified by the
devastation of life caused by the Second World War, members of the United
Nations (UN) made a pledge to take measures for the achievement of universal
respect for and observance of human rights and fundamental freedoms for all.
The term 'human rights' which has been used since World War II, gained
importance in contemporary debates and became a universal phenomenon. After
the adoption of the Universal Declaration of Human Rights (UDHR) on December
10, 1948, by the United Nations, it was seen by many as a sign of optimism for the
better protection, promotion and enforcement of human rights.

Definitions
There are various contemporary definitions of human rights.

The UN defined human rights as

“Rights inherent to all human beings, regardless of race, sex, nationality, ethnicity,
language, religion, or any other status. Human rights include the right to life and
liberty, freedom from slavery and torture, freedom of opinion and expression, the
right to work and education, and many more. Everyone is entitled to these rights,
without discrimination.”

Christian Bay defined human rights as

“Any claims that ought to have legal and moral protection to make sure that basic
needs will be met.”
Human rights can be defined as those minimum rights which every individual
must have against the state or other public authority by virtue of his being a
member of the human family.

Shree P. P. Rao said, “human rights are the inherent dignity and inalienable
rights of all members of the human family, recognizing them as the foundation of
freedom, justice and peace in the world."

For D. D. Raphael, human rights in a general sense denote the rights of humans.
However, in a more specific sense, human rights constitute those rights which
one has precisely because of being a human.

David Selby defined human rights as those rights which pertain to all persons
and are possessed by every individual because they are human.'

In the context of the present study, human rights can be defined as those rights
without which human beings cannot live with dignity, freedom (political,
economic, social and cultural) and justice in any nation or state regardless of
color, place of birth, ethnicity, race, religion or sex or any other such
considerations. These rights are inherent in human nature and therefore
guaranteed and protected by the state without distinction of any sort. When such
rights are denied to an individual, whether by the state or non-state actors, it
constitutes human rights violations. When large scale violations of such rights
occur, it constitutes human rights abuses. Human rights abuses in this context
could refer to large scale violations committed repeatedly by state or non-state
actors to any community or group of people in their everyday lives. Further,
human rights abuses occur when arbitrary arrests, killings, torture, rape,
repressive legislations, discrimination, etc., are carried out systematically against
any community or sections of society by the state or non-state actors with the
objective of suppressing a particular group's aspiration or demand for equal
standard of living vis-a-vis other groups in that country.
Today, the concept of human rights includes civil and political rights or public
liberties, economic, social and cultural needs particularly regarding development,
the environment and self-determination. As said, it is the state's responsibility to
protect and promote human rights. It is also the duty of the state to create
conditions for peaceful existence which enable human rights to be enjoyed by
every individual in that state. But with the increasing risk of violation of human
rights resulting from the activities of the state as well as non-state actors,
international law, whether in its universal or regional manifestation, also
guarantees and promotes the enforcement and observance of human rights.

Topic 2
Three Generations of Human Rights

The development of subjective rights, in terms of number, content and

completeness of their function is strongly connected to the disequilibrium of the
relationships between the individual (the citizen) and the social group (state), and
it can astonish the evolution, in terms of human history.
In ancient times, the balance between the individual (citizen) and social group
(state) was clearly in favor of the state. Individual rights were subordinated to the
interest of the "fortress". This was the situation for the people who enjoy the
status of citizen, for all other social classes or foreigners (barbarian people
themselves), the situation was much more dramatic. In the medieval period,
personal safety and private property were at the arbitrary disposal of the
sovereign who had absolute rights without limits, the right to life and death over
their subjects. This period generally is characterized by the existence of the right
to force itself and not the force of law, subordinating rights of circumstance, to
servitude towards the absolute monarch (monarchy by divine right). Under these
conditions, individual rights were at the discretion of the ruling class, the senior
pyramid to the monarch.

THE FIRST GENERATION OF HUMAN RIGHTS

This generation of subjective rights is the generation of civil and political rights
acquired through the force of writing and of arms.
Once time passed and ideas and concepts about state were developed, political
power, and right and freedom (the works of philosophers John Locke, Ch
Montesquieu, Th. Hobbes, JJ Rousseau), appeared a fight against monarchical
absolutism, struggle which will be successful, success expressed by documents
with legal force as:

- Magna Charta in 1215

- Petition of Rights in 1628
- The Bill of Rights (Declaration of Rights) in 1689, England
- The American Declaration of Independence in 1776
- The French Declaration of Human and Citizen Rights in 1789.
Through these documents of constitutional nature, were established early forms
of limitation of absolute power in the sense that:
l. There were established safeguards against the introduction of taxes by the king,
without the approval of Parliament;
2. also have established safeguards against arrest of persons and confiscation of
assets without observance of procedure of courts;
3. They supported and declared freedom of speech, freedom of thought and the
right to petition;
4. there were stated principles of individualism, starting from the idea expressed
by the French Declaration of Human and Citizen Rights in1789 as "the purpose of
each political associations is keeping natural and indefeasible human rights."
It is considered that the Declaration of human and citizen rights from 1789
expresses in the best way the idea that there are inherent human rights, rights
that are exercised in a state which is not an end, but only a mean to ensure
coexistence of individuals and the exercise of individual rights. For this reason, it
is estimated that it is an expression of the first generation of subjective rights.
There are two categories of rights which the Declaration of Human and Citizens
Rights from 1789 refers to:

1. civil rights or human rights as:

- Freedom of opinion (Article 10)
- Freedom of expression and press (Article 11)
- Personals ownership (Article 17)
- The right to personal security in relation to justice and police (art. 7-9)
- Equality before the law (Art. 6)

2. political rights, those that allow citizen participation at power, namely:

- Equal access to public (Article 6)
- Participation in elaboration of laws (Article 6)
- Control of taxes (art. 13-14)
- Citizen control over the administration (Art. 15)
In the modern age, these rights have found their consecration in constitutions
and in the laws of most countries, as well as in international documents. Among
them we mention:
- The Universal Declaration of Human Rights U.N.
- The International Pact on Civil and Political Rights.
THE SECOND GENERATION OF HUMAN RIGHTS
In the category of socio-economic and cultural rights we can identify these
categories of rights:
1. the right to work;
2. freedom of meeting, association and establishing unions;
3. the right to education, learning;
4. social rights (social security, pensions, medical services).
These rights come from positive law, as well as from international law
(International Covenant on Economic, social and cultural). This dedication has not
the same coverage as in the case of first-generation rights, as consecration
requires significant effort from the State and so it is appropriate to everyone’s
prosperity. The second generation of rights, against the first generation of rights
requires institutional support from the state, the first-generation rights can be
exercised independently and singularly. The state must intervene through
legislation to create an institutional system that allows the exercise, for example,
of the right to education or retirement. It is estimated that if the first-generation
rights form "free status”, social economic rights are related to the “social status”
of the individual.

THE THIRD GENERATION OF HUMAN RIGHTS

In this category we can identify the so-called solidarity rights, rights which cannot
be exerted only by an individual, but only collectively, like;
- Group and collective rights
- Right to self-determination
- Right to economic and social development
- Right to a healthy environment
- Right to natural resources
- Right to communicate and communication rights
- Right to participation in cultural heritage
- Rights to intergenerational equity and sustainability
 These rights have a positive consecration, generally in international law. The
rights in this category cannot be exerted individually, but only by groups or
collectivities of people. The third generation rights require not only the need to
create an institutional support by the State, but, as in the case of second
generation rights, they need to restrict the first generation of rights, through a so
called “positive discrimination”, in the sense that these rights , like the rights of
any minority, require a limitation of rights of first generation. The environmental
law allows social groups to live in a healthy environment, clean, without harmful
agents to health but, at the same time, it involves several limitations of rights of
first or second generation, like owning a forest or the right to work. Interestingly,
regarding the right to environment is the jump which tends to do to the legal
status of human beings, hypostasis in which environmental law would become a
science of law, fundamental, subordinating all other branches of legal science.
The doctrine about the environmental right talks about these rights as “rights of
future generations”. We appreciate that they should be seen within the tendency
of assertion of the rights of the fourth generation of rights, because right now, the
rights of future generations are only some developments trying to crystallize in
the form of solidarity rights.

Topic 3
Human Rights and Social Work

According to IFSW
“Social work is a practice-based profession and an academic discipline that
promotes social change and development, social cohesion, and the
empowerment and liberation of people. Principles of social justice, human rights,
collective responsibility and respect for diversities are central to social work.
Underpinned by theories of social work, social sciences, humanities and
indigenous knowledges, social work engages people and structures to address life
challenges and enhance wellbeing.”
United Nations refers to human rights as
“Rights inherent to all human beings, regardless of race, sex, nationality, ethnicity,
language, religion, or any other status. Human rights include the right to life and
liberty, freedom from slavery and torture, freedom of opinion and expression, the
right to work and education, and many more. Everyone is entitled to these rights,
without discrimination.”
Both social work and human rights advocacy share fundamental principles and
goals centered on promoting dignity, equality, justice, empowerment, and ethical
practice. Both aim to create inclusive societies, address inequalities, empower
individuals and communities, and advocate for systemic changes to ensure the
well-being and rights of all individuals are respected and protected. The overlap
between social work principles and human rights goals highlights their inherent
resemblance in striving for a fairer, more just, and compassionate world.

Fundamental Principles of Social Work:

1. Human Dignity: Upholding the inherent worth and value of every
individual.
2. Social Justice: Advocating for fair and equitable access to resources,
opportunities, and rights for all.
3. Empowerment: Strengthening individuals and communities to overcome
challenges and realize their potential.
4. Respect for Diversity: Valuing and honoring the uniqueness of individuals'
identities, cultures, and perspectives.
5. Self-Determination: Supporting individuals' right to make their own choices
and decisions.
6. Advocacy: Speaking out for social change and challenging societal
structures that perpetuate inequality.
7. Ethical Practice: Adhering to ethical standards, confidentiality, and
professional conduct.
8. Collaboration: Working in partnership with clients, communities, and other
professionals to address social issues effectively.

Fundamental Principles of Human Rights:

 1. Universality: Asserting that human rights apply to everyone, regardless of
nationality, ethnicity, gender, or other status.
2. Inalienability: Stating that human rights cannot be taken away or
surrendered.
3. Equality and Non-Discrimination: Ensuring that all individuals are treated
fairly and without prejudice.
4. Civil and Political Rights: Protecting freedoms of speech, assembly, religion,
and political participation.
5. Economic, Social, and Cultural Rights: Ensuring access to education,
healthcare, housing, and adequate standards of living.
6. Accountability: Holding governments and institutions responsible for
respecting and protecting human rights.
7. Rule of Law: Ensuring that laws and legal frameworks support and protect
human rights.
8. Participation: Encouraging active involvement and representation of
individuals and communities in decision-making processes.
Social workers play a pivotal role in promoting and protecting human rights,
particularly for marginalized or vulnerable populations.
Advocacy and Empowerment:
Social workers serve as advocates for marginalized groups, including minorities,
refugees, people with disabilities, and others facing discrimination or exclusion.
They empower individuals by amplifying their voices, promoting self-
determination, and supporting their efforts to access resources and
opportunities.
Addressing Systemic Injustice:
Social workers confront systemic injustice by identifying and challenging
discriminatory practices within social structures and institutions. They work
towards policy changes and advocate for reforms that address root causes of
inequality and human rights violations.
Providing Support and Services:
Social workers offer direct support and services to individuals and communities
affected by human rights violations. This includes providing counseling, access to
healthcare, legal aid, and social support networks.
Creating Awareness and Education:
They engage in community education and awareness campaigns to foster
understanding of human rights issues, combat stigma, and encourage social
change. Social workers strive to educate both the affected populations and the
wider society about their rights and responsibilities.
Ethical Responsibilities:
Ethical guidelines mandate that social workers actively respect and promote
human rights in their practice. They are obliged to challenge situations where
human rights are infringed upon, even if it involves conflict with existing laws or
policies.
Cultural Competence and Intersectionality:
Social workers recognize the significance of cultural competence and
intersectionality in understanding and addressing human rights violations. They
approach each case considering the unique cultural, social, and personal aspects.
Collaboration and Networking:
Social workers collaborate with other professionals, NGOs, governments, and
community groups to collectively address human rights concerns. They participate
in interdisciplinary efforts to develop comprehensive strategies for protecting and
promoting human rights.
Ultimately, the ethical responsibility of social workers involves a commitment to
social justice and the upholding of human rights for all individuals, especially
those most vulnerable or marginalized. They navigate complex situations, often
balancing the needs and rights of individuals with broader societal considerations,
aiming to create a more just and equitable world.
The connection between human rights and social work is deeply intertwined, as
both share a common focus on fairness, dignity, and equality for all individuals.
Social work serves as a crucial instrument in advocating for, safeguarding, and
realizing human rights. Social workers are frontline advocates for marginalized
communities, ensuring their rights are respected and protected. They embody
ethical responsibilities to actively promote and defend human rights, even in
challenging situations where violations occur. These professionals engage with
diverse populations, recognizing the complexity of individual identities and
cultural contexts that influence rights. Their approach is multifaceted, involving
various interventions such as advocacy, community organizing, policy analysis,
and trauma-informed care. By collaborating with different sectors and engaging in
educational initiatives, social workers strive to create environments that value
and uphold human rights. Through empowerment efforts and support services,
social workers help individuals and communities affected by human rights
violations to heal, regain agency, and build resilience. The profession's
commitment to social justice and equality underscores its dedication to ensuring
that everyone's rights are acknowledged, protected, and fulfilled, regardless of
their circumstances or background.

Topic 4
Human Rights and Islam

Islam, as a faith, embodies fundamental principles that resonate deeply with the
core tenets of human rights. At its essence, Islam champions principles of justice,
equality, compassion, and a profound respect for human dignity. These principles,
enshrined in Islamic teachings, not only align with but also serve as a cornerstone
for the universal concept of human rights. The fundamental principles entrenched
within Islam—justice, equality, compassion, and respect for human dignity—
resonate profoundly with the essence of human rights. They not only
complement but also reinforce the universal aspirations of human rights, serving
as guiding principles that advocate for the welfare, rights, and dignity of all
individuals across diverse societies and cultures.
The Quran and Hadith play pivotal roles in shaping Islamic principles, serving as
foundational sources that guide and inform the beliefs, values, and practices of
Muslims worldwide.
The Quran, revered as the word of God as revealed to Prophet Muhammad,
stands as the primary source of guidance for Muslims. Its verses encompass a
comprehensive moral and ethical framework, addressing various aspects of life,
including principles governing human rights, justice, compassion, and societal
conduct. The Quranic teachings serve as a timeless source of inspiration, offering
guidance on fundamental principles that form the bedrock of Islamic ethics and
values.
The Hadith, comprising the recorded sayings, actions, and approvals of Prophet
Muhammad, supplements the Quran by providing practical examples and
elaborations on its teachings. These traditions offer contextual insights into the
application of Quranic principles in various situations, thus serving as a guide for
Muslims to understand and implement the teachings of the Quran in their daily
lives. The Hadith helps interpret and clarify the Quranic injunctions, offering a
deeper understanding of Islamic principles concerning human rights, social
justice, and individual conduct.
Both the Quran and Hadith collectively provide a comprehensive framework that
shapes Islamic principles related to human rights.

The Right to Life

In Islam, the right to life holds profound significance and is considered sacred. The
Quran and Hadith emphasize the sanctity of human life and the inherent dignity
bestowed upon every individual.
The Quran, in Surah Al-Maidah (5:32), states: "Whoever kills a soul unless for a
soul or for corruption [done] in the land - it is as if he had slain mankind
entirely. And whoever saves one - it is as if he had saved mankind entirely."
Additionally, the Hadith of Prophet Muhammad (peace be upon him) further
elucidates the sanctity of life. He stated, "A believer remains within the scope of
his religion as long as he doesn’t kill another person unlawfully" (Sahih al-
Bukhari 87) and "Do not kill the soul which Allah has made sacred except
through the due process of law" (Sunan Ibn Majah 2686). These Hadiths highlight
the strict prohibition of taking a life unjustly and emphasize the significance of
upholding and safeguarding the sanctity of human life within the framework of
Islamic teachings.
Islam emphasizes the protection of life not only through legal and ethical
frameworks but also through compassionate and ethical behavior. The right to life
extends beyond the physical realm to encompass aspects of welfare, well-being,
and respect for human dignity. Thus, Islam's teachings on the right to life
encompass not only the prohibition of unjust killing but also encourage actions
that promote and preserve life, health, and safety within society.

The Right to Freedom

In Islam, the right to freedom is underscored by several fundamental principles
that emphasize personal autonomy, freedom of belief, and the right to live a
dignified life without oppression or coercion.
The Quran and Hadith offer insights into the concept of freedom within an Islamic
framework. One of the key aspects is the freedom of belief, emphasized in the
Quranic verse 2:256, which states, "There is no compulsion in religion." This
verse highlights the principle that individuals should not be forced or coerced into
matters of faith, allowing them the freedom to choose their beliefs without
imposition.
Furthermore, various Hadiths emphasize the importance of freedom and personal
autonomy. For instance, a saying of Prophet Muhammad mentioned in Sahih
Muslim states, "Do not wish to be like anyone except in two cases: a man whom
Allah has given wealth, and he spends it righteously, and a man whom Allah has
given wisdom, and he acts according to it and teaches it to others."

This Hadith stresses the value of individual uniqueness and the freedom to
exercise one's capabilities and resources responsibly. It highlights the freedom to
act in accordance with one's wisdom and encourages the dissemination of
knowledge—a freedom that enriches both the individual and society.
In summary, Islam upholds the right to freedom by emphasizing the freedom of
belief, personal autonomy, and the pursuit of justice and dignity for all
individuals. The teachings of the Quran and the Hadith underscore the
importance of respecting individual choices, promoting personal growth, and
ensuring justice in society, all of which contribute to the concept of freedom
within an Islamic context.

Equality and Non-Discrimination

Equality and non-discrimination hold pivotal positions in Islamic teachings,
emphasizing the equitable treatment of individuals regardless of their
backgrounds or social status. In Islam, the concept of equality is deeply ingrained
in the Quran and the Hadith, highlighting the spiritual and moral equality of all
individuals before God.
The Quran explicitly addresses equality, affirming the equal worth and dignity of
all humans irrespective of their differences. One of the most cited verses
supporting this notion is from Surah Al-Hujurat (49:13): "O mankind, indeed We
have created you from male and female and made you peoples and tribes that
you may know one another. Indeed, the most noble of you in the sight of Allah
is the most righteous of you. Indeed, Allah is Knowing and Acquainted."
This verse emphasizes that diversity among people is intentional and meant to
foster understanding and cooperation, with merit based on righteousness rather
than superficial differences.
Additionally, the Hadith reinforces the principle of equality. In his final sermon,
Prophet Muhammad stated, "All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab, nor does a non-Arab have any superiority over an
Arab; also, a white has no superiority over a black, nor does a black have any
superiority over a white - except by piety and good action."

This Hadith underscores the importance of spiritual values and deeds over
external characteristics, rejecting any form of racial, ethnic, or social superiority.
Islam advocates for the elimination of discrimination based on race, ethnicity, or
social status. The teachings of equality and non-discrimination within Islam
underscore the importance of fair treatment, respect, and justice for all
individuals, regardless of their differences, and emphasize the shared humanity
and equal worth of every person in the eyes of God.

The Right to Justice

The concept of justice holds immense significance in Islam, emphasizing fairness,
equity, and the establishment of a just society. In Islamic teachings, the right to
justice is deeply rooted in both the Quran and the Hadith, underscoring the
importance of equitable treatment and upholding righteousness in all aspects of
life.
The Quran unequivocally advocates for justice, emphasizing its paramount
importance in multiple verses. One such verse is in Surah An-Nisa (4:135), which
states, "O you who have believed, be persistently standing firm in justice,
witnesses for Allah, even if it be against yourselves or parents and relatives."
This verse highlights the obligation to uphold justice even when it might conflict
with personal interests or relationships, emphasizing the overarching value of
fairness and truthfulness.
The Hadith, the recorded sayings and actions of Prophet Muhammad, also
emphasizes justice as a fundamental principle. A well-known Hadith narrated by
Abu Dharr (may Allah be pleased with him) quotes the Prophet Muhammad as
saying, "Fear Allah wherever you are, do good deeds after doing bad ones, the
former will wipe out the latter, and behave decently towards people" (Tirmidhi).
This Hadith underscores the importance of rectifying wrongs and treating others
with kindness and fairness, echoing the essence of justice within Islamic
teachings. In essence, both the Quranic verses and the Hadith underscore the
obligation of Muslims to uphold justice in all aspects of life, whether in personal
conduct, legal matters, or societal interactions. The right to justice in Islam
encompasses the fair treatment of all individuals, irrespective of their
backgrounds or circumstances, aligning with the universal principles of human
rights and fairness for all.

Right to Protection Against Abuse of Power

In Islam, the right to protection against the abuse of power is a fundamental
principle that finds its roots in various teachings, emphasizing the accountability
of those in positions of authority and safeguarding individuals from exploitation
or tyranny.
The Quran underscores the importance of just governance and protection against
oppression. In Surah An-Nisa (4:75), it states, "And what is [the matter] with you
that you fight not in the cause of Allah and [for] the oppressed among men,
women, and children who say, 'Our Lord, take us out of this city of oppressive
people and appoint for us from Yourself a protector and appoint for us from
Yourself a helper?'"
This verse highlights the obligation to stand against oppression and protect those
who are vulnerable, emphasizing the responsibility of individuals and authorities
to ensure justice and safety for all. It underscores the duty to oppose oppressive
forces and advocate for the rights of the oppressed.
Additionally, various Hadiths emphasize the importance of just leadership and
protection against abuse of power. The Prophet Muhammad (peace be upon him)
said, "Each of you is a shepherd and each of you is responsible for his flock. The
leader is a shepherd and is responsible for his flock" (Sahih Muslim 1829).
This Hadith stresses the accountability of leaders and those in positions of
authority, likening them to shepherds responsible for their flock. It highlights the
duty of leaders to protect and care for their communities, ensuring they are not
subjected to exploitation or abuse.

Furthermore, the Prophet Muhammad (peace be upon him) emphasized the

importance of justice even against oneself, stating, "Help your brother, whether
he is an oppressor or he is oppressed." The companions asked, "O Messenger of
Allah! We help the oppressed, but how do we help an oppressor?" The Prophet
replied, "By preventing him from oppressing others" (Sahih Bukhari 2447).
This Hadith emphasizes the obligation to prevent injustice and abuse of power,
even if it means intervening against someone in a position of authority who might
be unjust or oppressive. It stresses the collective responsibility to uphold justice
and protect individuals from the abuse of power, regardless of their position.
 Islam places a strong emphasis on the right to protection against the abuse of
power by advocating for just governance, accountability of leaders, and the
obligation to stand against oppression and exploitation, as evident in its teachings
from the Quran and Hadiths.

Right to Protection of Honour and Reputation

In Islam, the right to protection of honor and reputation is highly regarded,
emphasizing the sanctity of an individual's dignity and integrity. The Quran and
Hadith offer guidance on the importance of preserving one's honor and
respecting the reputation of others.
The Quran, in Surah Al-Hujurat (49:11), emphasizes the significance of not
ridiculing, defaming, or belittling others: "O you who have believed, let not a
people ridicule [another] people; perhaps they may be better than them." This
verse underscores the value of avoiding actions that may tarnish someone's
reputation, highlighting the importance of mutual respect and dignity among
individuals.
Additionally, the Hadith offers explicit guidance on safeguarding one's honor and
refraining from harming others' reputations. In one Hadith narrated by Abu
Huraira, the Prophet Muhammad (peace be upon him) said: "Do you know what
is backbiting?" The companions replied, "Allah and His Messenger know
better." The Prophet then said, "To mention something about your brother that
he dislikes." (Sahih Muslim)
Another Hadith underscores the severity of harming another person's reputation.
The Prophet Muhammad stated: "The worst form of usury is the violation of
someone's honor." (Abu Dawood)
These teachings highlight the gravity of damaging someone's honor or reputation
in Islam. Preserving the dignity and integrity of individuals is emphasized, urging
believers to refrain from gossip, slander, or any action that may cause harm to
another person's reputation.

Rights of Minorities
In Islam, the rights of minorities are explicitly outlined, emphasizing the
importance of fair treatment, protection, and respect for individuals belonging to
minority groups within a Muslim-majority society. These rights stem from Islamic
teachings found in the Quran and the Hadith, emphasizing justice, equity, and
compassion for all, irrespective of religious beliefs or social status.
The Quran affirms the rights of minorities by advocating for justice and fair
treatment. In Surah Al-Ma'idah (5:8), it states: "O you who have believed, be
persistently standing firm for Allah, witnesses in justice, and do not let the
hatred of a people prevent you from being just. Be just; that is nearer to
righteousness." This verse underscores the importance of upholding justice and
fairness, even when dealing with those outside one's faith community.
Moreover, the Hadith of the Prophet Muhammad emphasizes the protection of
minorities within Islamic societies. One well-known saying of the Prophet (peace
be upon him) is: "Whoever hurts a non-Muslim citizen of a Muslim state, I am
his adversary, and I shall be his adversary on the Day of Judgment." This Hadith
underscores the seriousness of mistreating or causing harm to non-Muslims living
under the protection of an Islamic state, highlighting the Prophet's emphasis on
safeguarding the rights and well-being of minorities.
Islam encourages Muslims to interact with minorities in a manner that upholds
their rights and ensures their safety and well-being. The Prophet Muhammad
himself set examples of treating minorities with respect and kindness. He entered
into treaties guaranteeing the rights of non-Muslim communities, such as the
Constitution of Medina, which safeguarded the rights of Jews and other minority
groups. Additionally, Islamic teachings emphasize the concept of 'dhimma,' which
refers to the protection and rights accorded to non-Muslims living in a Muslim-
governed state. The dhimma system ensured the safety, religious freedom, and
social autonomy of minority communities.

Rights of Women
In Islam, women are granted a comprehensive set of rights that emphasize their
dignity, autonomy, and well-being. Contrary to common misconceptions, Islamic
teachings emphasize equity and respect for women's rights.
Right to Education and Knowledge: - The Quran promotes education for both
men and women: "And say: My Lord, increase me in knowledge." (Quran 20:114)
 - The Prophet Muhammad (peace be upon him) said, "Seeking knowledge is
mandatory for every Muslim."

Right to Inheritance: - The Quran stipulates inheritance rights for women: "For
men is a share of what the parents and close relatives leave, and for women is a
share of what the parents and close relatives leave." (Quran 4:7)
- The Prophet Muhammad (peace be upon him) said, "Fear Allah and treat your
children equally regarding inheritance."

Right to Work and Ownership: - Women in Islam have the right to work and own
property. There are instances in the Hadith where women engaged in trade and
business.

Right to Legal and Social Protection: - Women are entitled to legal rights,
including the right to marry willingly and protection from abuse. The Quran
states, "And they (women) have rights similar to those (of men) over them in
kindness." (Quran 2:228)
- The Prophet Muhammad (peace be upon him) emphasized the importance of
treating women with kindness and respect, saying, "The best among you are
those who are best to their wives."

Right to Personal Choice and Expression: - Islam allows women to express their
opinions and participate in public affairs. The Prophet Muhammad (peace be
upon him) consulted women and valued their counsel.

Right to Modesty and Protection: - Islam emphasizes modesty for both men and
women. The Quran advises both genders to lower their gaze and dress modestly
(Quran 24:30-31).
These rights granted to women in Islam illustrate the emphasis placed on their
value, autonomy, and protection within the framework of the faith. Islamic
teachings, including verses from the Quran and Hadith, emphasize the equitable
treatment of women and their entitlement to various rights, challenging
misconceptions and promoting gender equality within the faith.

Right to Freedom of Belief, Thought and Speech

In Islam, the right to freedom of belief, thought, and speech is acknowledged and
emphasized as fundamental rights granted to every individual. These rights are
supported by various teachings from the Quran and the Hadith, which stress the
importance of freedom in matters of belief, thought, and expression.
The Quran affirms the freedom of belief and thought in several verses. One of the
most notable verses is from Surah Al-Baqarah (2:256), where it states: "There
shall be no compulsion in [acceptance of] the religion. The right course has
become clear from the wrong." This verse underscores the principle that
individuals should not be coerced or compelled in matters of faith, allowing them
the freedom to choose and practice their religion without force.

Furthermore, the Quran emphasizes the importance of conveying ideas and

thoughts freely. Surah An-Nahl (16:125) encourages dialogue and respectful
discourse, stating: "Invite to the way of your Lord with wisdom and good
instruction, and argue with them in a way that is best." This verse promotes the
exchange of ideas through peaceful and respectful means, highlighting the
significance of expression and dialogue.
Prophet Muhammad's teachings, as recorded in the Hadith, also emphasize the
freedom of belief and expression. He is reported to have said: "Whoever wishes
to believe, let them believe, and whoever wishes to disbelieve, let them
disbelieve" (Sahih Muslim). This Hadith underscores the individual's autonomy in
choosing their beliefs without coercion or imposition from others.
Additionally, the Prophet Muhammad promoted an atmosphere of open dialogue
and discussion, encouraging his companions to express their thoughts freely. He
valued differing opinions and welcomed constructive debate while emphasizing
the importance of respectful communication.
In essence, Islam and human rights share common values of fairness, kindness,
and respect for everyone. Islamic teachings from the Quran and Hadith emphasize
justice, equality, and dignity for all individuals, echoing the universal principles of
human rights. By embracing these shared values, Islam and human rights can
work together to promote a world where every person's rights are upheld and
respected, fostering understanding and compassion among diverse communities.