The document discusses the development of human rights in early Islam through sources like the Quran and the Charter of Medina, which established rights and obligations among different communities in Medina and protected fundamental rights including equality, freedom of religion, and the right to justice. It also examines concepts of democracy, religious tolerance, and equitable governance through examples from leaders like Imam Ali in his letter of advice to the governor of Egypt.

1. The development of the idea of Human
Rights in Early Islam
Compiled by Naheed Jafri

2. Essence of Equality 
 Humans are equal in essence, it doesn’t matter what
race or nation your from:
 “And one of His signs is the creation of the heavens and the
earth and the diversity of your tongues and colors; most
surely there are signs in this for the learned “(Holy Quran
30:22).
 “Mankind! We created you from a male and female, and
made you into peoples and tribes so that you might come to
know each other. The noblest among you in God's sight is
that one of you who best performs his duty. God is All-
Knowing, All-Aware “ (Holy Quran 49:13).

3. Primary Classical Sources for deriving a
Human Rights Doctrine in Islam

 A. The Quran
For the mass of believing Muslims throughout
history, the Quran has always been the key text upon
which Islamic life and civilization has been built.
Muslims have found in the Quran numerous verses
from which an understanding of human being’s
position in the cosmos has been derived; as well as
the enumeration and exposition of the rights and
duties of human beings to their Creator, to each
other and to themselves:

4. Right to Justice
The right to justice, being free of injustice and
oppression
“O you who believe! Stand out firmly for Allah as
witnesses to fair dealings and let not the hatred of
others to you make you swerve to wrong and depart
from justice. Be just, that is next to piety. Fear Allah,
indeed Allah is well-acquainted with all that you do”
(Holy Quran 5:8).

5. Democracy in Pre-
Modern Era


6. How the Charter of
Medina started 
 The Constitution of Medina a document reportedly
drawn up by the Prophet Muhammad (d. 11/632),
upon his migration from Mecca to Medina. The
document establishes rights and obligations among
the Ansar (Helpers) of Medina, the Muhajirun
(Emigres) who left Mecca with the Prophet, and the
Jewish tribes of Medina as they embarked upon a
new journey of co-existence and cooperation in the
nascent Muslim polity founded in Medina.

7. 
 The Constitution or Charter of Medina pre-dated the English
Magna Carta by almost six centuries. It was executed and
implemented for 10 years (622-632 A.D.) and applied to 10,000
citizens living in Medina at that time. Remarkably 45% of the
total population in Medina consisted of non-Muslim Arabs,
40% consisted of Jews, and only 15% consisted of Muslims, at
the start of this treaty. These numbers were recorded by
Prophet Muhammad himself through a census that he
commissioned. In others words, Prophet Muhammad penned
the Charter of Medina as a minority sovereign. His express goal
was to govern a multi-religious pluralistic society, in a manner
that allowed religious freedom for all of them.

8. 
 The Charter consists of 47 clauses which set forth the
formation of a sovereign nation-state with a common
citizenship for all communities. The Charter protects
fundamental human rights for all citizens, including
equality, cooperation, freedom of conscience and
freedom of religion. Clause 25 specifically states that
Jews and non-Muslim Arabs are entitled to practice
their own faith without any restrictions. In short, the
Charter of Medina was the first document in history
to establish religious freedom as a fundamental
constitutional right

9. Charter of Medina 
 1. The Muslims and Jews would deal with each other on the basis
of sympathy and sincerity and would not indulge in any
aggression or wrong against each other.
 2. All sections of the people of Medina would enjoy complete
religious freedom.
 3. Everyone’s life and property would be secure, and would be
respected, subject to the maintenance of law and order.
 4. All matters of difference would be submitted for decision to the
Holy Prophet, and would be determined by him according to the
laws and the customs of each section of the people of Medina.
 5. No section would go forth to fight without the permission of the
Holy Prophet.


10. Charter of Medina 
 6. In case of aggression against the Jews or the Muslims,
both would combine in repelling the aggression.
 7. In case of attack against Medina, all sections would
combine in repelling it.
 8. The Jews would not in any manner aid Quraish or
provide refuge or comfort for them.
 9. All sections would be responsible for their own upkeep
and expenses.
 10. Nothing in the agreement would afford immunity to a
wrongdoer, or sinner or mischief-maker.

11. Democracy in the era of Imam Ali
ibn Abu Talib A.S. 
 The other evidence of democracy is reflected in Imam Ali’s famous
letter of advice while he was Caliph, to his appointed Governor of
Egypt, Malik Ashtar, could be regarded as an essential guide in Islamic
administration.
 Religious tolerance: Amongst your subjects there are two kinds of
people: those who have the same religion as you [and] are brothers to
you, and those who have religions other than yours, [who] are human
beings like you Men of either category suffer from the same weaknesses
and disabilities that human beings are inclined to; they commit sins,
indulge in vices either intentionally or foolishly and unintentionally
without realizing the enormity of their deeds. Let your mercy and
compassion come to their rescue and help in the same way and to the
same extent that you expect Allah to show mercy and forgiveness to
you.

12. How the judiciary should have been
by Imam Ali in his letter to Malik E
Ashtar

“You must select people of excellent character and high
caliber with meritorious records . . . When they realize
that they have committed a mistake in judgment, they
should not insist on it by trying to justify it . . . They
should not be corrupt, covetous or greedy . . . . These
appointments must be made . . . without any kind of
favoritism being shown or influence being accepted;
otherwise tyranny, corruption and misrule will reign Let
the judiciary be above every kind of executive pressure or
influence, above fear or favor, intrigue or corruption.”

13. Letter from Imam Ali to
Malik e Ashtar continued 
 Poverty: If a country is prosperous and if its people are well-to-
do, then it will happily and willingly bear any burden. The
poverty of the people is the actual cause of the devastation and
ruination of a country, and the main cause of the poverty of the
people is the desire of its ruler and officers to amass wealth and
possessions, whether by fair or foul means.
 Equity is best: A policy which is based on equity will be
largely appreciated. Remember that the displeasure of common
men, the have-nots and the depressed persons, over-balances
the approval of important persons, while the displeasure of a
few big people will be excused… if the general public and the
masses of your subjects are happy with you.

14. Letter of Imam Ali
continued 
 “Corruption undermines national well-being: I want to
advise you about your businessmen and industrialists.
Treat them well . . . They are the sources of wealth to the
country . . . One more thing . . . you must keep an eye
over their activities as well. You know that they are
usually stingy misers, intensely self-centered and selfish,
suffering from the obsession of grasping and
accumulating wealth. They often hoard their goods to get
more profit out of them by creating scarcity and by
indulging in black-marketing”.

15. Mentions of “peace” in
the letter 
 Peace leads to prosperity: If your enemy invites you to a
peace treaty . . . never refuse to accept such an offer,
because peace will bring rest and comfort to your armies,
will relieve you of anxieties and worries, and will bring
prosperity and affluence to your people . . . Be very
careful never to break your promise with your enemy;
never forsake the protection or support that you have
offered to him; never go back upon your word, and never
violate the terms of the treaty.