Human Rights in Quran

The Qur'an is considered by many Muslims to be the human rights Magna Carta, and a significant portion of its focus is on releasing people from the bonds of authoritarianism, traditionalism, (whether it be economic, political, religious, or any other), racism, tribalism, slavery, sexism, or everything that prevents people from realizing the Qur'anic sight of their ultimate destiny, which is expressed in the idiomatic phrase,

 "Towards Allah is the limit.''

The Qur'anic affirmation of fundamental rights that all people should have is described in the section below titled "General Rights" because they are so intertwined with what it means to be human that to deny or violate them is to deny or degrade that quality. According to the Qur'an, these rights were created by God along with us in order to realize our potential as human beings at the same time that we did. No temporal ruler or human agency has the authority to revoke rights that God has created or granted. Since everything that God does is done for "a just purpose," they should be exercised since they are eternal and unchangeable.

GRAND RIGHTS

A. Right to Life.

The Qur'an confirm the holiness and inestimable worth of the human life, emphasizing that each person's life is essentially equivalent to the whole community and should be handled with the greatest respect as a result.

B. The Right to "The Good Life."

The Qur'an advocates the human being's right not just to life, but to a "the good life." When a person lives in a just environment, it is possible to live a good life that is composed of many different elements. Justice is a requirement for the peace, and the peace is a requirement for development of humans, in accordance with Qur'anic teaching. All of the aforementioned human rights can be freely exercised in a just society. Other fundamental rights exist in such a society as well, including the right to a safe place to live, the property protection, the freedom to move about, the right to judicial and social freedom for minorities and the holy sites protection.

C. The Right to Food.

Every living thing, depends on Allah for its livelihood as specified in Surah: Hud. Islam's socio-economic-political system is based on the Qur'anic principle that God alone is the rightful owner of everything, not any human being. Each and every living thing has a right to share in that belongs to Allah because Allah is the creator of universe. This implies that everyone has the right to the aid of subsistence and that those in positions of political or economic authority doesn’t have the right to deny others access to these essentials of life by stealing or abusing assets that Allah created for the good of humanity as a whole.

D. The Duty of Respect.

Because they were the only members of creation to choose to acquire the "trust" of privilege of the determination, the Qur'an holds all people in high regard. Since humans have the logical faculty, which sets them apart from each creatures, they are able to exercise their freedom of will. Although humans have the potential to fall to the "lowest of the low," the Qur'an claims that they were created "in the finest of molds," with the capacity to reason, understand right from wrong, act morally, and stay away from evil.

E. Justice as a Right.

The right to look for fairness and the obligation to pursue justice are both highly emphasized in the holy Qur'an. "'Adl" and "ihsan" are two terms the Qur'an uses in relation to justice. Although they are both enjoined and related to the concept of "balance," their meanings are not the same.

Asaf Ali Asghar Fyzee, a renowned Islamic scholar, defines "'Adl" as "to be equal." Fyzee explained this idea as follows: 

"The claims of the two parties must be treated equally in a court of justice, without one side receiving undue weight. Scales that are evenly balanced serve as the foundation for justice's introduction of balance."

Abu'l Kalam Azad, a well-known writer and Qur'anic translator, reported 'Adl' in same words when he said: 

"What is justice but the avoidance of excess? Scales are used as symbols of justice because there shouldn't be too much or too little ".

The Qur'an warns against trying to do too much or too little because it says that no one can carry another person's burden or achieve anything without working for it.

Although the Qur'an acknowledges that independent merit is a component of the ``Adl,’’ it also narrates the righteousness, which includes both just ``action’’ (``amal’’) and ``belief’’ (``iman’’), is what determines merit rather than sex, lineage, wealth, religion or worldly success. The Qur'an also makes a distinction between passive believers and those who make an effort for God, pointing out that while God promises all believers good, this will later be elevated over the former. Just as it is in the spirit of "'adl" to take special merit into account when deciding on rewards, so too are special circumstances to be taken into account when deciding on punishments. For example, the Qur'an stipulates identical punishments for unchastely crimes for both men and women who are found culpable, but it makes distinctions between distinct categories of women: a slave woman for the same crime, would accept half the punishment, and the Prophet's companion would receive the double punishment.

F. The Right to Liberty.

The Qur'an is very anxious with releasing people from all forms of servitude, as was already mentioned. In Surah Al-'Imran, the Qur'an expresses itself clearly and emphatically, acknowledging human nature's propensity for autocracy and despotism.

It is not possible for a person to instruct the populace to worship them rather than Allah by saying; 

"Be my worshippers instead of Allah's." Instead, He would instruct them to "be worshippers of the truthful Allah.’’

Naturally, the human slavery institution is crucial to the discussion of human freedom. When Islam first arrived, slavery was a pervasive practise in Arabia, and it served as the foundation for the region's economy. The Qur'an repeatedly urged the freeing of slaves in addition to insisting on the just and humane treatment of slaves. The Qur'an effectively ended slavery when it stated in Surah Muhammad that war prisoners were to be free" either against some ransom or by an act of grace." This is because "many men and women slaves were prisoners of war."

The Qur'anic proclamation that only Allah can restrict the freedom of humans and the declaration that "Judgment (what is wrong and what is right ) rests with Allah alone" provide Muslims with the greatest assurance of their right to personal freedom. As prominent Pakistani jurist Khalid M. Ishaque noted:

''Responsible discord has the rank  of a central right according to the Qur'an. Accordingly, neither the congressional nor the administrative can request blind obedience while acting within the scope of their authority. The Prophet was obligated to consult the Muslims on matters of state even though he had received divine revelation. Allah declares to the Prophet: "and seek their advice on how to run the affairs. And when you've made up your mind, put your faith in Allah ".

G. Right to Knowledge Acquisition.

The Qur'an emphasizes the worth of knowledge addition most strongly. Surah 96: Al'Alaq: 1–5, which Muslims believe to be the first revelation Muhammad received confirms that this understanding has been at the core of Islamic worldview from the dawn. A just world where genuine peace can prevail must be created, in the view of the Qur'an, and this requires knowledge. Even during and during times of war, the Qur'an emphasizes the value of pursuing knowledge.

H. Privacy Rights.

The Qur'an establishes guidelines for safeguarding a person's life in his home from unwarranted invasion from either inside or outside and recognizes privacy protections as a human right.

I. The Protection from Libel, Retaliation and Insult.

The Qur'an affirms that people have the right to be shielded from backbiting, insults, sarcasm, and defamation. Additionally, it declares that no one shall be defamed on the basis of presumed culpability and the peoples who are engage in ill-intentioned babbler shall suffer grievous punishment both in this life and the next.

J. The Right to Leave One's Country When Living in Abhorrent Conditions.

The  Muslim's preeminent loyalty must be to Allah and not to any particular territory, according to Qur'anic teaching. The Prophet Muhammad made the decision to relocate to Medina from his birthplace of Mecca in order to carry out his prophetic mission. Muslims are required to leave their home country if it turns into a haven for oppression and evil, making it impossible for them to uphold justice or fulfil their religious obligations. This event, known as the "Hijrah," is of great historical and spiritual significance to Muslims.