- Islamic Declaration of Human Rights
In the name of Allah, the Beneficent, the Merciful!
Allah Almighty says in the Quran al-Karim Sura Al-Hujurat (The Chambers) (49:13), which can be translated in meaning as follows:

(O people, We created you from male and female and made you into nations and tribes, that you might know one another. Indeed, the most respected of you in the sight of Allah is the one who fears Allah. Verily Allah is All-Knowing, All-Aware.)

The member states of the Islamic Congress Organization who have full faith in Allah (Almighty), the Creator of all beings, the Granter of all bounties, He who created man in the best form and shape and honored him by making him the governor of the Earth used. Allah (Almighty) has enabled man to cultivate, transform and maintain the land He created. Allah (Almighty) has entrusted man to remain faithful to the Divine teachings and duties and has provided him with everything in the heavens and the earth.

Faith in the message of Muhammad (Peace be upon him), who was sent with guidance and true religion as a grace to the people, a liberator of all enslaved people, a destroyer of all tyrants and arrogant people in his life.

The Messenger of Allah (Peace be upon him) declared real equality among people of all species. There is no preference of one person over another except in degree of faith. The Messenger of Allah (Peace be upon him) eliminated all differences between people, which Allah Almighty created from a single soul.

The pure monotheistic faith on which Islam is built, where all people are called and invited not to worship anything besides Allah, not to associate anything with Him in worship, and not to associate Him with any rival or to worship anyone other than Allah. This monotheistic faith is that which builds the very foundation of man's freedom, honor and righteousness and declares man's freedom from slavery to another man.

Apart from that, it is based on what the eternal Islamic Shari'ah has brought to man in terms of progress in the preservation of faith, religion, soul, spirit, honor and righteousness and progeny. Furthermore, it is based on the intelligibility and modesty of the Islamic Shari'ah in all regulations, decrees and rulings, in which the soul and matter are fantastically mixed and the heart [emotion] and the mind [intelligence] are both respected and honored.

To highlight the important cultural and historical role that the Islamic Ummah, Society has played throughout the history of humanity, as Allah (Almighty) made this Ummah the best of nations, He made humanity inherit a balanced, stable and international civilization and culture , which connects this world and the next. The heritage of this Ummah is a combination of science and faith. Today, this Ummah is also expected to play a major role: the guidance of derailed humanity. This latter is just as lost in the race for currents and trends as it is in offering solutions to the problems of materialistic civilization.

In recognition of the human efforts linked to human rights that protect people from bad treatment, violence and abuse and with the aim of emphasizing the freedom of people and their right to a better and orderly life and living conditions, these should be linked to the Islamic Shari'ah agree.

We have shown that despite the great progress that humanity has made on the materialistic plane, there is still and will be in the future a great need for spiritual support through faith to support these great achievements of advanced civilization. This is needed to protect human rights in this society.

We believe that fundamental rights and public freedom in Islam represent an essential part of the Islamic faith and religion. Nobody has the right to override them in whole or in part. We also believe that no one has the right to violate or ignore these rights. These fundamental rights are divine and heavenly. They were revealed to Allah's Prophets in all the scriptures. In fact, Allah (Almighty) commissioned the last of His Prophets for humanity, Muhammad (Peace be upon him), who completed the Dispatches and also the message of all previous Prophets and Messengers. Furthermore, the observance of these important rights is part of the worship service. While denying or violating these rights is a wrongful act according to Islam. Every single one is for you I am responsible for following these rights. The Ummah as a community is also responsible for these rights.

On this basis, the member states of the Islamic Congress Organization declare the following:
First article
1. All of humanity constitutes one large family. They unite in that they are all servants of Allah (Almighty) and they are the children of the Prophet Adam (peace on them). All people are equal when it comes to human dignity and honor. All people are also equal in matters of responsibility. No race, color, language, gender, religious belief, political affiliation, social status or anything else serves as a factor of distinction. True and pure faith is the only insurance and guarantee for the growth of this human integrity for human integration.

2. All people are [like] one family of the Almighty. The best of these is the one that is best to all. There is no preference of one over the others except in piety [righteousness] and good deeds.

Second article
1. Life is a gift from Allah. It is safe for every person. All members of society and all states and countries must protect this right against attacks of all kinds. No life should be claimed without a legitimate reason.

2. It is not permitted to use means and weapons that exterminate the human race.

3. The maintenance and preservation of human life is the legal duty of Shari'ah.

4. Human physical safety is respected. No one has the right to attack their security. Nobody has the right to question this security without legal reasons. The state must secure this right.

Third article
1. When force is used or in the case of armed fighting, it is forbidden to kill those who do not take part in the actual fight. The elderly, women, children, the wounded and the sick have the right to be treated.

The prisoners [prisoners of war] have the right to be fed, cared for and clothed. It is forbidden to mutilate the bodies of those killed in war. Prisoners must be exchanged. Families separated by war have a right to be reunited.

2. It is forbidden to cut [or uproot] trees, destroy crops and dairy animals, destroy buildings or other public facilities of the enemy by bombardment or explosion, etc.

Fourth article
1. Every person has a right to their integrity, honor and reputation in life and after death. The state and society must protect the remains and burial places [cemeteries] of the deceased.

Fifth article
1. The family is the basic unit of society. Marriage forms the basis for founding and forming a family. Men and women have the right to marry. No restrictions on race, color and nationality should be made to restrict marriage.

2. Society and the state must remove all restrictions on marriage. Furthermore, they should try to facilitate marriage and provide for and protect the family.

Sixth article
1. Woman is equal to man in terms of human integrity and dignity. She is entitled to the same rights and obligations. She is entitled to her own civil personality and financial independence and she has the right to keep her name and surname.

2. The man must provide for the financial needs of his family and he must provide every possible care and protection.

Seventh article
1. Every child born has the right to care, education, material care, schooling and moral attention vis-à-vis his parents, society and the state. The unborn child and the mother must also be given special care.

2. Parents and guardians have the right to choose the type of care they like [or prefer] for their children. Nevertheless, the interest and future of the children must be taken into consideration, along with morality and the values and principles of Shari'ah.

Eighth article
Every individual has the right to exercise his full rights in all obligations. If an individual is no longer able to fully or partially represent his or her rights, a wali [representative] must be appointed in his or her place.

Ninth article
1. Seeking education is a commitment. Providing and providing education is a duty imposed on society and the state. The state must ensure the resources for education and numerous educational resources in order to preserve the interest and welfare of the members of society. Education should enable people to to acquire knowledge about Islam as a religion and way of life, the cosmos, and how to use the materialistic means for the benefit and welfare of humanity.

2. Every person has a right to various educational organizations, such as family, school, university, media, etc. They should have the appropriate literal and religious education, as well as exercises for an intact and balanced way of life, which reflect his personality and his faith in Allah Almighty, and strengthen his respect for the rights and duties of man.

Tenth article
Man must follow and obey natural religion. For this reason, no one has the right to force him to do something different or to force him to do something contrary to his nature. Furthermore, no one has the right to take advantage of another's poverty, weakness or lack of education to change their religion or become an atheist.

Eleventh article
1. Man is born free. No one has the right to enslave, humiliate, subjugate or exploit him. There should be no slave service except service to Allah Almighty.

2. Colonization of any kind is completely banned. Colonization is the worst form of slavery. Suffering peoples must be given the right to free themselves from colonization. Such peoples have the right to determine their own destiny. All other peoples must support the honest and just cause to fight against colonization and occupation of all kinds. All peoples have the right to maintain their independent state and personality and control over all natural resources.

Twelfth article
Every person has the right to move freely in order to find the right place of residence for himself, within his own country or state, or outside his country. If a person is not safe [in their country], they have the right to seek asylum in another country. The country providing asylum must protect such a person unless the reason for the asylum is based on a crime.

Thirteenth article
The state and society must ensure work for every capable person. Each individual must enjoy the freedom to choose the work that suits him best and that corresponds to his interest and that of society. A worker should enjoy his right to security and peace of mind, as well as all social charitable benefits and guarantees.

Nothing should be imposed on a worker that he cannot do. A worker cannot be forced to do certain things against his will. A worker must not be exploited or harmed. A worker, male or female, without distinction, is entitled to fair pay. There should be no delay in paying wages. A worker should get vacation, benefits, performance pay and other monetary incentives to which he is entitled [annually]. A worker is expected to devote time and effort to his job and complete it perfectly. When a dispute arises between worker and employer, the state must intervene to settle it, take the pressure off, ensure justice and force the disputing parties to accept a fair verdict without any ifs and buts.

Fourteenth article
Every individual has the right to an honest and lawful income. Neither monopoly of goods, deception or fraud of any kind are permitted, nor harm to oneself or others or usury - all of these things are prohibited by law.

Fifteenth article
1. Every individual has a right to legal ownership. Except when the right to possession constitutes harm to one's own soul or other members of society or to society as a whole. [Private] property shall not be taken away except in the public interest and for immediate and just replacement.

2. No seizure of property [or property] shall occur without lawful or lawful cause.

Sixteenth article
Every individual has the right to benefit from their current production, written production, artistic production or technical production. Likewise, everyone has a right to protect their literary or financial interests arising from their production, provided the product does not contradict the laws of Shari'ah.

Seventeenth article
1. Every individual has the right to live in a clean environment from pollution and moral depravity. Such an environment prohibits the individual from developing moral character. Both society and the state must secure and provide this right to the individual.

2. Society and the state must provide every individual with [appropriate and necessary] health care provide health and social care by using the means available to all public institutions.

3. The state must guarantee individuals and their relatives adequate living conditions. This right includes room and board, adequate and decent clothing, proper education, medical care and all other essential basic needs.

Eighteenth article
1. Every individual has a right to life and security in society with regard to his person, his religion and belief, his family honor and dignity, his relatives and his financial possessions.

2. Every individual has the right to be independent in his own affairs such as housing, family, finances and connections. No espionage or surveillance may take place against anyone. Any defamation is not permitted. Furthermore, the others must protect the individual from all unauthorized conclusions.

3. The privacy of houses and apartments, access to private homes may only occur with the consent of their residents. Private houses should not be destroyed, confiscated or their residents thrown out without any legal reason.

Nineteenth article
1. All individuals – the ruler and the ruled – should enjoy equal rights.

2. All individuals have the right to seek judicial judgment for their disputes.

3. Personal Accountability.

4. Crime and punishment are subject to the instructions of Shari'ah.

5. Every defendant is innocent until proven guilty.

Twentieth article
No one shall be arrested or have their freedom restricted, banned or punished without appropriate legal action. Individuals shall not be subjected to physical or mental torture or humiliating treatment. No one may be subjected to medical experiments without their consent, provided that it will not harm their health. Furthermore, it is not permitted to authorize the executive to write extraordinary laws.

Twenty-first article
It is forbidden to take anyone hostage for any reason or in any form.

Twenty-second article
1. Every individual has the right to express his or her opinion as long as it does not contradict the laws and principles of Shari'ah.

2. Each individual is called upon to enjoin the good and forbid the evil in accordance with the laws and principles of Shari'ah.

3. Media and information are vital for society. Media must not be exploited, abused, attack the dignity of Allah's Prophet or invite immoral or corrupt things. Therefore, all topics that lead to disunity, moral decay, danger or disbelief in society should also be banned.

4. It is not permitted to stir up national hatred or create sects or to exercise any other kind of discrimination.

Twenty-third article
1. Guardianship is a matter of trust and must not be abused. This is absolutely forbidden to ensure human rights.

2. Every individual is entitled to participate in the public administration of his country, either directly or indirectly. Similarly, according to the laws and rules of Shari'ah, all individuals are entitled to hold a public service position.

Twenty-fourth article
All rights and freedoms listed in this Declaration are within the framework of the laws and principles of Shari'ah.

Twenty-fifth article
1. The laws and principles of Shari'ah constitute the sole source of explanation or clarification for all articles of this Declaration.
Cairo, 14th Muharram, 1411 H. Corresponds to 5.8.1990.

2. Acceptance and determination based on the laws listed above is the right way to establish a true Islamic society, which can be described as follows.

3. It is a society where everyone is equal. No one is more respected because of their origin, race, color or language.

4. It is a society that maintains equality as the basis of all rights and obligations. This equality comes from the unity of the human race.

Allah Almighty says in the Quran al-Karim Surah Al-Isra (The Night Journey) 17:70, which can be translated in meaning as follows:
(And verily We have honored the children of Adam, and carried them over land and sea, and provided them with good things, and distinguished them - a distinction above those many whom We have created.)

5. It is a society in which man's freedom is identical with his life. Man is born free. With his freedom he can secure his existence. Man must be safe from oppression, abuse, humiliation and slavery.

6. It is a society that grows from the family. This forms its core and foundation. It provides stability and progress.

7. It is a society in which the ruler and the ruled are equal before the Shari'ah. The latter is divinely imposed. In such a society, no discrimination is tolerated.

8. It is a society in which leadership and power is a matter of trust that the ruler must assume within the framework of Shari'ah in order to achieve a goal.

9. It is a society in which every individual believes that Allah Almighty is the true owner of the entire universe. He also believes that everything in the universe exists for the benefit of all of Allah's creatures. Everything we possess is a gift and a grant from Allah, and no one has the privilege of receiving a fair share of this divine bounty.

Allah Almighty says in the Quran al-Karim Surah Al-Jathiya (The Kneeling One) 45:13, which can be translated in meaning as follows:
(And He has made subservient to you what is in the heavens and the earth; everything is from Him. There are truly signs in this for people who think.)

10. It is a society in which political governance and all public affairs are based on the principle of deliberation.

Allah Almighty says in the Quran al-Karim Surah Ash-Shura (The Advice) 42:38, which can be translated in meaning as follows:
(And (for those) who listen to their Lord and perform prayer, and whose conduct is (a matter of) mutual consultation, and who donate from what We have given them)

11. It is a society that provides equal opportunities to all individuals according to their abilities and skills. Such individuals are responsible for their Ummah in its fulfillment.

This is justified by the hadith reported by Muslim that the Messenger of Allah said:
"Each of you is a shepherd and each is responsible for his [protected] flock."

12. It is a society in which both the ruler and the ruled are equal before the court.

13. It is a society in which each person reflects the consciousness of the Ummah. Every individual has access to the right to take legal action against any criminal activity. Such individuals can also enlist the support of others.

14. It is a society that rejects all oppression and tyranny. It is a society that ensures freedom, security, honor, dignity and justice. It is a society that follows the laws and practices of Shari'ah.

15. The characteristics of human rights in Shari'ah are as follows:
i. Human rights according to Islamic Shari'ah are divine. They do not come from other people influenced by whims, desires, interests and personal pursuits.

ii. Human rights are linked to Islamic faith and belief. They are protected and preserved by divine judgment. Therefore, any violation of these rights is primarily a violation of the Divine Will of Allah, and entails punishment in the Hereafter as well as punishment in this world.

iii. These human rights are understandable and correspond to human nature. They correspond to man's innate weakness, strength, poverty, wealth, dignity and humiliation.

iv. These human rights are applicable to every person under Islamic jurisprudence, regardless of color, Races, religion, language or social status.

v. These human rights endure. They are not adapted to any time or place or to any condition or circumstance. Neither individuals nor a company have the right to change them.

vi. These rights are sufficient to build a society that provides individuals with a decent and honorable life. These rights are a grace from Allah Almighty, Lord of all the worlds, and they are for all humanity. Human rights also serve to secure people's political, social, moral and economic rights.

vii. Human rights are subject to limitations and are not absolute. These rights are consistent with the fundamental rights and principles of Shari'ah. They do not harm the interest and welfare of society. Freedom of opinion and speech, for example, is guaranteed to every individual. All individuals have the right to speak the truth openly and freely without hesitation. Everyone has the right to hold and offer reasonable advice to other people, as long as the advice is in the public interest of others. Advice can be given on both secular and religious matters.

There are certain restrictions that cannot be exceeded, otherwise it would lead to a chaotic situation in the society. Some of the limitations follow:
- The freedom to engage in objective dialogue should be based on wisdom and good advice.

Allah Almighty says in the Quran al-Karim Surah An-Nahl (The Bees) 16:125, which can be translated in meaning as follows:
(Call to the way of your Lord with wisdom and fair admonition, and contend with them in the best way. Verily your Lord knows best who has strayed from His way; and He knows best those who are rightly guided.)

- Maintain in all circumstances the essential principles of the Islamic faith, such as the existence of Allah (Almighty), the reality of the message of Allah's Messenger (Peace be upon him) and all other things narrated.

- Avoid using such freedoms when they contradict others, whether the contradiction concerns secular or religious matters, such as slander, bringing shame on other people and exposing their secrets. Such tortious acts will only spread harm and evil among the people in society or any other society. Allah Almighty says in the Quran al-Karim Surah An-Nur (The Light) 24:19, which can be translated in meaning as follows:

(Indeed, those who wish fornication to spread among the believers will have a painful punishment in this world and the Hereafter. And Allah knows, and you do not know.)

Misunderstandings about human rights in Islam:
Following are some of the misunderstandings about the religion of Islam and the believing Muslims.

We will try to list them in order of priority and correct these issues as best we can:
First, the Shari'ah, brought by Muhammad some fourteen centuries ago, is now quite limited as far as human rights are concerned. The Islamic Shari'ah currently represents a non-evolving religion that is incompatible with the advanced civilization of the modern world, which has so much to offer human needs!

Answer to the misunderstanding about Shari'ah
Islam is different from the previous divine religions. The earlier religions were primarily spiritual religions concerned with man's relationship with his Creator, Allah Almighty. Islamic Shari'ah is an understandable, complete and adaptable religion because it is suitable for every time, every place and for all peoples. Furthermore, Islamic Shari'ah is both a secular and a spiritual religion. Islam is a religion that governs the relationship between man and his Creator, Allah Almighty. Islam is also a secular religion that organizes and regulates the relationship between people and society, as well as with other people and peoples. Islam is not limited to a specific people and society like Judaism, for example.

Neither is Islam like Christianity, which was sent down to Jesus (peace on them) who openly declared:
"I am only sent to the lost sheep of the house of Israel."

Jesus (peace on them) also said to his twelve disciples who were chosen to represent the twelve Jewish tribes:
5Jesus sent these twelve and commanded them, saying, "Do not go on the way of the Gentiles, nor enter the towns of the Samaritans.
6but go tou the lost sheep of the house of Israel."

As for Islam, it was sent down as a mercy to humanity.

Allah Almighty says in the Quran al-Karim Sura Al-Anbiya (The Prophets) 21:107, which can be translated in meaning as follows: (And We sent you only out of mercy for all the worlds.)

Consequently, the laws of Shari'ah are two-dimensional:
1. One side of the laws and regulations of Shari'ah governs man's relationship with his Creator, Allah Almighty. Belief, religion, the various acts of worship and the laws governing inheritance have a firm basis and no one has the right to change, add or omit anything from them. These laws remain unchanged no matter what time, no matter what people, no matter what place. You are never exposed to any changes. For example, As-Salah, prayer in Islam has its special laws, rituals and regulations. No one has the right to change any of the numerous principles of Salah. Similarly, Zakat is also fixed, everlasting and unchanging. Furthermore, the individuals who are considered to be heirs to their parents, sisters, brothers, uncles and other relatives have a fixed amount of inheritance which no one in the Islamic society can limit. The same applies to other acts of worship.

2. The second side of the laws of Shari'ah regulates man's relationship with his neighbors and society. Furthermore, it governs man's relationships with other people and countries. Such laws and rules are in general form in the Shari'ah laws. Details have been omitted to meet the needs arising in developed societies. Such laws and regulations may be changed and adjusted if there is an urgent need for them in society. Such changes or modifications may only be made by specialists or lawyers who are fully aware of all the changes and developments in current society. Schura, the principle of consultation is an example of this. The principle is mentioned generally in the Quran al-Karim, without details of how Shura should take place. There is no specific information in the Qur'an al-Karim that explains how Shura should be applied, carried out and completed in Islamic society. This door has been left wide open for Islamic scholars to make use of Shura in urgent cases and thereby serve the public interest for the individual, society and the Ummah, community, without any regulations in any age and place. For example, what is applicable to one generation might not be applicable to another. This kind of adaptability shows the understandability, international scope and validity of Islam for all times and countries.

Secondly, some people who do not know the real Islam and call themselves either scholars or orientalists and are enemies of Islam complain that Islam does not respect the rights of women. This disrespect that they complain about is openly contrary to human rights, freedom and the faith of the individual.

The Shari'ah's position on non-Muslim residents in Islamic society is free and crystal clear. Both the Quran and the Sunnah, the traditions of the Prophet (Peace be upon him), guarantee religious freedom to all members of society under the Islamic Shari'ah government. In fact, the Islamic State does not need violent measures to force people of other faiths who are not Muslims to accept Islam.

This is an interpretation of the Ajat from the Quran al-Karim Surah Yunus (Jonas) 10:99, which can be translated in meaning as follows: (And if your Lord had willed, all who are on earth would have believed. So do you want to force people to become believers?)

Business relationships with non-Muslims in the Islamic society are permitted, both resident and non-resident. Muslims are also allowed to eat their food if it is permitted. Islam goes one step further and allows male Muslims to marry Jewish or Christian women. We must remember that Islam places special value and importance on the growth of a family. Therefore, marriage to the so-called People of the Book, Jews and Christians, is permitted [only] to male Muslims.

Allah Almighty says in the Quran al-Karim Surah Al-Ma'ida (The Table) 5:5, which can be translated in meaning as follows:
(Today all good things are permitted to you. And the food of those to whom the Scripture was given is lawful to you, ust as your food is lawful for them. And honorable believing women among the people to whom the Scripture was given before you, when you give them the gift of a bride, and only for marriage, and not for sexual immorality and secret love. And whoever denies the faith, his deed has undoubtedly come to nought; and in the Hereafter he will be among the losers.)

In addition, Allah Almighty says in the Quran al-Karim Surah Al-Mumtahana (The Tested One) 60:8, which can be translated in meaning as follows:
(Allah does not forbid you to be kind to those who did not fight you because of faith and did not drive you out of your homes, and to deal honestly with them; verily, Allah loves the righteous.)

The non-Muslims who waged war against Islam and Muslims deserve different treatment according to Islam.

Allah Almighty says in the Quran al-Karim Surah Al-Mumtahana (The Tested) 60:9, which can be translated in meaning as follows:
(But Allah forbids you to make friends with those who fought against you because of your faith and drove you out of your homes and helped (others) to drive you out. And whoever makes friends with them – they are the wrongdoers.)

But Islam goes one step further. It allows religious discussions and conversations with non-Muslims. Islam commands Muslims to make the best possible approaches when speaking to non-Muslims.

Allah Almighty says in the Quran al-Karim Surah Al-'Ankabut (The Spider) 29:46, which can be translated in meaning as follows:
(And do not argue with the People of the Book; unless in the best way. Excepted from this are those who are unjust. And say: "We believe in what was revealed to us and what was revealed to you; and our God and your God are one; and to Him we are devoted.")

Furthermore, Allah (Almighty) addresses those of other faiths by saying in the Quran al-Karim Sura Al-Ahqaf (The Sand Dunes) 46:4:
(Say: "Do you know what it is that you call on instead of Allah? Show me what they have created from the earth. Or do they have a share in the heavens? Bring me a book if you are truthful."(

Here we should quote Sir Thomas Arnold a Christian intellectual from his book "Call to Islam" (p.48):
"Based on the friendly relations established and strengthened between the Muslims and Christians among the Arabs, we can judge that coercion was never a crucial element in calling people to Islam. Muhammad (Peace be upon him) himself concluded a treaty with some Christian tribes . Furthermore, Muhammad (Peace be upon him) himself took it upon himself to protect such people (non-Muslims) and to grant the freedom to perform their own religious rituals. In fact, Muhammad (Peace be upon him) allowed the clergy of the churches to enjoy their rights and authority in peace and security."

It is sufficient to cite the following legal rule in refutation of this misunderstanding about human rights in Islam: "[The non-Muslims] are entitled to what we [Muslims] are also entitled to do. They are also commanded to do what we [Muslims] are commanded to do." This statement undoubtedly shows that there is no unequal treatment in an Islamic society.

Third: The application and practice of Huduud, the punishments prescribed by Allah in Islam, is said to be cruel and barbaric. Therefore, they violate human rights.