Issue's Title Human Rights in Holy Quran

differ from the Islamic view based on the principle of Caliphate? 

What are the fundamental differences between the two systems? 

In modern Western philosophy, rights are based on "rational" and empirical foundations, as they have evolved through main historical milestones, such as:

-The British Declaration of Rights (1689).

-The Declaration of Independence of the United States (1776).

-The French Declaration of the Rights of Man and Citizen (1789).

-The Universal Declaration of Human Rights (1948).

Jean-Jacques Rousseau, for example, believes that man is born free, but society binds him with controls imposed by laws and traditions.

According to John Locke, the main human rights include the right to life, liberty, and property, which are rights prior to the state, and are not granted by political authority.

Immanuel Kant also asserts that ethics should be based on reason alone, without the need for any religious authority; because "the moral law is within me, not in an external text".

The West has promoted individual freedoms, but this system suffers from fundamental problems, such as:

-The imbalance between rights and duties, where individual rights are emphasized without corresponding responsibilities.

-The tendency towards moral relativism, where there is no fixed standard to determine right and wrong.

-The gradual exclusion of religion as an ethical reference, leading to dismantle social values in some Western societies.

 Muslim researchers have paid great attention to this issue, and have tried to uncover the Islamic rights system based on the Holy Quran and the Sunnah.

In this research, we try to shed light on this issue in a way that establishes values ​​such as justice, equality, freedom, etc., and general principles such as the right of Allah, the human position, and human qualities, etc. The research also shows what could be valid, such as the Quranic principles, from which Islamic human rights legislation is based, and the lofty values ​​and goals that are intended to be achieved, reached, and consecrated based on these principles. The link between principles and values ​​was also shown, and how to reach them to deduce human rights, in light of the Holy Quran.

The first defines the concept of human beings and rights in the Holy Quran. 

The second part presents examples of rights classified according to their importance in the Quran, including public rights and private rights.

It also discusses the principles and characteristics on which the concept of human rights is based. The study concludes that the Holy Quran presents a comprehensive and universal vision of human rights, based on governing value principles and eternal moral characteristics.

 The issues were approached in a manner consistent with the Quranic vision, because the content, of what he (peace be upon him) issued, emanated from the Quran, the Book of Allah Almighty, and taught and explained it. 

The most important thing that the researcher notices in the legal texts of the prostrator [Sajjad] (peace be upon him), is that they do not focus on the purely legal aspect, but rather view the law as the apparent, which must depend on the hidden in three courses. The first is knowledge and science, the second is moral traits, and the third is innate tendencies and feelings. These three courses, along with the apparent that depends on them, form four aspects based on one reference, which is the unified cosmic vision for building a complete human being and a righteous society, moving towards the existential goal for which man was created, enabling him to achieve his happiness in this worldly life and the hereafter.

 According to Islamic verses and narrations, this group enjoys a set of rights that are legally obligatory. On the human level, they have rights that guarantee the continuation of life within the family and society with dignity, respect and appreciation. The most important of these rights are being kind and good to them, meeting all their needs, being compassionate to them, praying for them, and visiting them if they are in nursing homes. The article called for paying attention to this group, and ensuring that this status and special treatment are passed on to future generations.

 The Qur’an has strongly confronted the injustice suffered by women since their first birth and what they were subjected to in the pre-Islamic era of humiliation and even murder. It frankly announced the feminist models that rose to the level of perfection, until they became an example for all believers.

The Qur’an respects women and considers them in the moral and spiritual position like men. Among the rights of women mentioned in the Qur’an are: A decent life and its requirements of food, clothing and housing, good treatment in an atmosphere of tranquility, affection and mercy, the right to education, own and dispose of what she owns, the right to dowry and inheritance that is distributed fairly based on the responsibilities that are due. In addition, the Quran mentioned her right to social participation by exercising appropriate responsibilities within and outside the family, political participation, and other rights that the article discussed in detail.

 It also clarified the role of the Quran in 

setting the foundations for protecting, and caring for children 

in the face of the challenges that childhood suffers from 

globally, by benefiting from Quranic models such as the story of 

Luqman, and its approach to protect children and preserving their rights.

The study concludes by presenting an integrated vision of the child's rights in the Holy Quran, including physical, psychological and educational care. It also recommends activating these rights in contemporary reality to address childhood crises and promote a culture of justice and mercy in societies.

 It presents the noble verses indicating the obligation, after searching for the linguistic and technical meaning of brotherhood. It also presents the uses of this term in the Holy Quran, then talks about its necessity for building a stable faith society. The research discusses the foundations on which religious brotherhood is based. In addition to that, it presents human brotherhood, the difference between it and religious brotherhood. It concludes by talking about the rights that result from it.

 Then he explains that enmity should not arise from differences in religion or belief, because your enemy is the one who attacks you or your community, whether the religion is the same or not. The Holy Quran addressed the causes of religious hostilities, which are the result of the absence or weakness of awareness of three pillars: human dignity, the unity of human origin, and the wisdom of diversity and difference. The researcher also reviews a number of rights for non-Muslims, touching on historical abuses that the Holy Quran does not tolerate. 

 Their applications in this regard differed, depending on the difference in their theoretical trends on the one hand, and the existence of a knowledge gap in the interpretive theory for some of them, or a methodological defect in the application of the theory on the other hand. Despite the efforts made by interpreters, especially recently, to develop the theoretical and applied approach to thematic interpretation, there are still horizons for cognitive and methodological development. Hence, this study comes to evaluate some of these theoretical trends proposed in thematic interpretation, gather their strengths, and draw attention to their methodological, scientific and applied weaknesses. It also sheds light on the study of interpretive trends that start in objective research, taking into account the factor of correlation between the topics of the Quran, or between its themes in objective interpretive research. On the other hand, the study shows what is meant by these two trends in thematic interpretation, the justifications for their presentation, their methodological steps, some of their applications, and their evaluation.

The book- that we read - presented an important current historical and modern intellectual vision about a period in our Islamic history. The human rights principle was the most prominent practical manifestation in the context of social and political dealings, transactions, and relations, which is the stage of Imam Ali's (peace be upon him) rule over the Islamic state. During his leadership and political and non-political practices, Imam Ali (peace be upon him) gave a living and unique model of the meanings of human values ​​before they appeared in the West by several centuries. We have noticed that the writer succeeded in reviewing these valuable human and legal practices of the leader of the state, its men and its institutions, and presenting a developed and contemporary vision of Imam Ali’s (peace be upon him) legal and human thought.