Table of Contents

ALISHBA Punjabi............................................................................................................... 1
Section 01: INTRODUCTION OF HUMAN RIGHTS....................................................2
Human Rights:.................................................................................................................... 2
Section 02: THE ISLAMIC APPROACH.......................................................................... 2
Section 03: CONCLUSION................................................................................................. 6

ALISHBA Punjabi
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BBA 3i
ISLAMIC-SOCIO ASSIGHMENT
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Section 01: INTRODUCTION OF HUMAN RIGHTS

Human Rights:
The rights you have basically in light of the fact that you are human.

If you somehow managed to ask individuals in the road, "What are basic freedoms?"
you would find a wide range of solutions. They would reveal to you the rights they
think about, yet not many individuals know every one of their privileges.

As shrouded in the definitions over, a privilege is an opportunity or some likeness

thereof. It is something to which you are entitled by uprightness of being human.

Common freedoms depend on the guideline of regard for the person. Their crucial
supposition that will be that every individual is a good and reasonable being who has
the right to be treated with respect. They are called common liberties since they are
widespread. While countries or particular gatherings appreciate explicit rights that
apply just to them, common freedoms are the rights to which everybody is entitled
—regardless of what their identity is or where they live—basically on the grounds
that they are alive.

However numerous individuals, when requested to name their privileges, will list just
ability to speak freely and conviction and maybe a couple of others. There is no
doubt these are significant rights, yet the full extent of common liberties is
exceptionally expansive. They mean decision and opportunity. They mean the
opportunity to get a work, receive a profession, select an accomplice of one's
decision and bring up kids. They incorporate the option to travel broadly and the
option to work profitably without badgering, misuse and danger of self-assertive
excusal. They even grasp the privilege to recreation.

In ages past, there were no common freedoms. At that point the thought arose that
individuals ought to have certain opportunities. What's more, that thought, in the
wake of World War II, come about at long last in the archive called the Universal
Declaration of Human Rights and the thirty rights to which all individuals are
entitled.

Section 02: THE ISLAMIC APPROACH

The second point which I might want to explain at the very beginning is that when
we discuss basic liberties in Islam we truly imply that these rights have been allowed
by God; they have not been conceded by any ruler or by any administrative
gathering. The rights conceded by the rulers or the administrative congregations, can
likewise be removed in a similar way in which they are presented. The equivalent is
the situation with the rights acknowledged and perceived by the despots. They can
present them when they please and pull out them when they wish; and they can
straightforwardly abuse them when they like. In any case, since in Islam common
freedoms have been given by God, no administrative get together on the planet, or
any administration on earth has the privilege or power to make any revision or
change in the rights presented by God. Nobody has the option to repeal them or pull
out them. Nor are they the essential basic liberties which are presented on paper for
show and presentation and denied in real life when the show is finished. Nor are
they like philosophical ideas which have no authorizations behind them.

The contract and the decrees and the goals of the United Nations can't be contrasted
and the rights authorized by God; on the grounds that the previous isn't pertinent to
anyone while the last is appropriate to each adherent. They are a vital part of the
Islamic Faith. Each Muslim or chairmen who guarantee themselves to be Muslims
should acknowledge, perceive and authorize them. In the event that they neglect to
authorize them, and begin denying the rights that have been ensured by God or
make corrections and changes in them, or for all intents and purposes abuse them
while offering empty talk to them, the decision of the Holy Quran for such
governments is clear and unequivocal:

“Those who do not judge by what God has sent down are the dis Believers (kafirun).”
5:44

The following verse also proclaims: "They are the wrong-doers (zalimun)" (5:45),
while a third verse in the same chapter says: "They are the evil-livers (fasiqun)"
(5:47). In other words this means that if the temporal authorities regard their own
words and decisions to be right and those given by God as wrong they are
disbelievers. If on the other hand they regard God's commands as right but wittingly
reject them and enforce their own decisions against God's, then they are the
mischief-makers and the wrong-doers. Fasiq, the law-breaker,is the one who
disregards the bond of allegiance, and zalim is he who works against the truth. Thus
all those temporal authorities who claim to be Muslims and yet violate the rights
sanctioned by God belong to one of these two categories, either they are the
disbelievers or are the wrong- doers and mischief-makers. The rights which have
been sanctioned by God are permanent, perpetual and eternal. They are not subject
to any alterations or modifications, and there is no scope for any change or
abrogation.

The principal thing that we find in Islam in this association is that it sets out certain
rights for man as an individual. As such it implies that each man whether he has a
place with this nation or that, regardless of whether he is a devotee or unbeliever,
whether he lives in some woodland or is found in some desert, whatever be the
situation, he has some fundamental common freedoms basically in light of the fact
that he is a person, which should be perceived by each Muslim. Indeed it will be his
obligation to satisfy these commitments.

. The Right to Life

The first and the principal essential right is the option to live and regard human
existence. The Holy Quran lays down:

“Whosoever kills a human being without (any reason like) man slaughter, or
corruption on earth, it is as though he had killed all mankind”... (5:32)

To the extent the topic of taking life in counter for homicide or the topic of discipline
for spreading defilement on this planet is con-cerned, it tends to be chosen simply by
a legitimate and skilled courtroom. On the off chance that there is any battle with
any country or nation, it very well may be chosen simply by an appropriately settled
government. Regardless, no person has any privilege without help from anyone else
to take human existence in counter or for causing wickedness on this planet.
Subsequently it is occupant on each person that by no means should he be liable of
taking a human existence. In the event that anybody has killed an individual, it seems
as though he has killed the whole human race.

. The Right to the Safety of Life

Immediately after the verse of the Holy Quran which has been
mentioned in connection with the right to life, God has said: "And
whoever saves a life it is as though he had saved the lives of all
mankind" (5:32). 
There can be a few types of saving man from death. A man might be sick or injured,
independent of his ethnicity, race or shading. On the off chance that you realize that
he needs your assistance, at that point it is your obligation that you ought to
orchestrate his treatment for illness or wound. On the off chance that he is biting the
dust of starvation, at that point it is your obligation to take care of him so he can
avoid demise. On the off chance that he is suffocating or his life is in question, at that
point it is your obligation to save him. You will be astounded to hear that the
Talmud, the strict book of the Jews, contains a section of comparative nature,
however records it in through and through various structure.

. The Right to a Basic Standard of Life

Speaking about the economic rights the Holy Quran enjoins upon its
followers:

And in their wealth there is acknowledged right for the needy and
destitute. (51:19)

The expressions of this directive show that it is an all out and un-qualified request.
Besides this directive was given in Makkah where there was no Muslim society in
presence and where for the most part the Muslims needed to interact with the
number of inhabitants in the skeptics. Subsequently the away from of this stanza is
that any individual who requests help and any individual who is experiencing
hardship has a privilege in the property and abundance of the Muslims; regardless of
the reality whether he has a place with this country or to that country, to this nation
or to that nation, to this race or to that race. On the off chance that you are in a
situation to help and a penniless individual approaches you for help or on the off
chance that you come to realize that he is out of luck, at that point it is your
obligation to help him. God has set up his directly over you, which you need to
respect as a Muslim.

. Respect for the Chastity of Women

The fourth significant thing that we find in the Charter of Human Rights allowed by
Islam is that a lady's virtue must be regarded and secured under all conditions,
regardless of whether she has a place with our own country or to the country of a
foe, whether we locate her in the wild woods or in a vanquished city; whether she is
our co-religionist or has a place with some other religion or has no religion by any
means. A Muslim can't shock her under any conditions. All indiscriminate connection
transport has been prohibited to him, regardless of the status or position of the lady,
whether the lady is a willing or a reluctant accomplice to the demonstration.

The words of the Holy Quran in this respect are: "Do not approach (the bounds of)
adultery" (17:32).

Weighty discipline has been recommended for this wrongdoing, and the request has
not been qualified by any conditions. Since the infringement of purity of a lady is
prohibited in Islam, a Muslim who executes this wrongdoing can't get away from
discipline whether he gets it in this world or in the Here after. This idea of holiness of
virtue and assurance of ladies can be discovered no place else besides in Islam. The
militaries of the Western forces need the little girls of their country to fulfill their
fleshly cravings even in their own nations, and on the off chance that they end up
involving another nation, the destiny of its ladies people can all the more likely be
envisioned than portrayed. In any case, the historical backdrop of the Muslims, aside
from a couple of breaches of the people anywhere, has been liberated from this
wrongdoing against womanhood. It has never happened that after the victory of an
outside nation the Muslim armed force has approached assaulting the ladies of the
vanquished individuals, or in their own nation, the public authority has orchestrated
to give prostitutes1for them. This is additionally an incredible gift which mankind has
gotten through Islam.

. Individual's Right to Freedom

Islam has clearly and categorically forbidden the primitive practice of capturing a
free man, to make him a slave or to sell him into slavery. On this point the clear and
unequivocal words of the Prophet (S) are as follows: "There are three categories of
people against whom I shall myself be a plaintiff on the Day of Judgement. Of these
three, one is he who enslaves a free man, then sells him and eats this money" (al-
Bukhari and Ibn Majjah).
The expressions of this Tradition of the Prophet are likewise broad, they have not
been qualified or made relevant to a specific country, race, nation or adherents of a
specific religion. The Europeans invest heavily in asserting that they annulled
servitude from the world, however they had the tolerability to do so just in the
center of the only remaining century. Before this, these Western forces had been
assaulting Africa on an exceptionally enormous scope, catching their free men,
placing them in subjugation and shipping them to their new provinces. The
treatment which they have dispensed to these lamentable individuals has been more
awful than the treatment given to creatures.

Section 03: CONCLUSION

This is a concise sketch of those rights which fourteen hundred years prior Islam
provided for man, to the individuals who were at battle with one another and to the
residents of its state, which each adherent views as sacrosanct as law. From one
viewpoint, it invigorates and fortifies our confidence in Islam when we understand
that even in this cutting edge age which gains such boisterous cases of ground and
illumination, the world has not had the option to create juster and more fair laws
than those given 1400 years back. Then again it offends one that Muslims are in
control of quite an awesome and far reaching arrangement of law but they search
forward for direction to those heads of the West who couldn't have longed for
accomplishing those statures of truth and equity which was accomplished quite a
while past. Much more agonizing than this is the acknowledgment that all through
the world the rulers who guarantee to be Muslims have made rebellion to their God
and the Prophet as the premise and establishment of their administration. May God
show leniency toward them and give them the genuine direction.