The era of the Commander of the Faithful, Ali ibn Abi Talib (A.S.), was marked by many wars. He experienced three fierce internal wars against the perfidious party in (Battle of the Camel), the deviators in (Battle of Siffin), and the apostates in (Battle of Nahrawan). During wars, it is customary to impose restrictions on public freedom. However, Imam Ali (A.S.) was the first defender of what is known today as human rights, some of which are briefly discussed in this article. Among the rights addressed by texts of international law in the Universal Declaration of Human Rights and the International Covenant on Civil and Political Rights are the following:
Right of Equality and Non-discrimination
      One of the fundamental principles of international human rights law is that all people are equal before the law and have the right to equal protection without discrimination. Article 7 of the Universal Declaration of Human Rights is as follows:
 “All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.”
Islam has long preceded international law in establishing principles of equality and non-discrimination. Imam Ali (A.S.) once in a sermon and after praising Allah, the Almighty said:
“O people! Adam did not give birth to a slave or maid and all people were free. However, Allah has given some of you authority over others. So, whoever encounters hardship, let them bear it with patience in goodness, for Allah will not bestow His favours upon anyone except that there is something to befall them, and we are all equal in it, whether black or red’ Marwan said to Talha and Zubayr: "He meant no one but you two by this. The narrator adds that Imam Ali (A.S.) then gave each of them three dinars, and he also gave three dinars to a man from Ansar(supporters). After that, a black slave came and he gave him three dinars. The Ansari said: "O Commander of the Faithful, this is a slave whom you freed yesterday, and you make me and him equal?" Imam Ali (A.S.) said: "I looked in the Book of Allah and I did not find that the offspring of Isma'il has any virtue over the offspring of Isaac.”                      ( Al-Kafi, Ch.8,p.69)
In the famous letter of Imam Ali (A.S.) to Malik al-Ashtar, the governor of Egypt, ordering him to treat his people with mercy and not to discriminate between them on the basis of colour, religion, or ethnicity. He said:
“Let your heart be filled with mercy and love for your subjects and be kind to them. Do not like a voracious predator that pounces on its prey, for they are of two kinds: either your brother in religion or your equal in humanity. They commit slips and encounter mistakes. They may act incorrectly, wilfully, or negligibly. So, extend to them your forgiveness and pardon, in the same way as you would like Allah to extend His forgiveness and pardon to you, because you are over them and your responsible Commander (Imam) is over you, while Allah is over him who has appointed you. He (Allah) has sought you to manage their affairs and has tried you through them. Do not set yourself to fight Allah because you have no power before His power and you cannot do without His pardon and mercy.”   (Al-Rishahri M., 2005, p.234)
The same thing as the instruction given to Muhammad ibn Abi Bakr by Imam Ali: 
“Behave humbly with the people, keep yourself lenient, meet them large-heartedly, accord them equal treatment so that the big should not expect injustice from you in their favour, and the low should not be despondent of your justice to them.”    (Ibn Abi al-Hadid, 1962, p.163)
The following is his statement when he was blamed for favouring justice in giving:
 “Do you [people] command me to seek victory through injustice against those over whom I have authority?... If the wealth were mine, I would have distributed it equally among them. However, how can I do so when wealth belongs to Allah?” (ibid, p.109)
Right of Freedom of Expression and Opinion
    Imam Ali (peace be upon him) was allowing others to discuss him on every matter and gave ample space for disagreement in opinion. Even the Kharijites would engage in debates with him about everything, even Salat. He (peace be upon him) established the principle of just and righteous governance by emphasising that a ruler should accept the truth when presented and act with justice when faced with a situation. If the weight of these principles became heavier, he would adhere to them even more. He (peace be upon him) said:
 “Do not address me in the manner in which the despots are addressed. Do not evade me as the people of passion are (to be) evaded, do not meet me with flattery, and do not think that I shall take it ill if a true thing is said to me because the person who feels disgusted when truth is said to him or a just matter is placed before him would find it more difficult to act upon them.”  (Nahjul Balagha, ch.2, p.201)
Rather, he (peace be upon him) would seek advice and counsel from his people.
 “Do not abstain from saying truth or pointing out a matter of justice because I do not regard myself above erring. I do not escape erring in my actions but that Allah helps me (in avoiding errors) in matters in which He is more powerful than I.”                         (Ibid, Sermon 216)
Right of Peaceful Assembly 
    It is stated in Public Comment No. 37 for the year 2020 by the United Nations High Commissioner for Human Rights: “The fundamental right to peaceful assembly allows individuals to express themselves collectively and participate in shaping their society.” The first sentence of Article 21 of the International Covenant on Civil and Political Rights states the following: “The right to peaceful assembly shall be recognized.” The religion of Islam preceded them in that, as the Commander of the Faithful, Imam Ali, peace be upon him, allowed the Kharijites to assemble in Nahrawan and in other places. He did not restrict their freedom of movement. He also allowed Talha and Zubair to leave Medina for Mecca, knowing that they had intended to betray him. ‘Our sheikh Abu Uthman narrated’, Ibn Abi Al-Hadid said:
“When Talha and Zubair left for Mecca and deceived the people by claiming that they were going for Umrah, ‘Imam Ali’, peace be upon him’, said to his companions, they do not intend to perform Umrah; rather, they intend to commit treachery.”  
Right of Ownership and Restriction on Disposition
   This right has been affirmed by the Universal Declaration of Human Rights. However, Imam Ali, peace be upon him, went beyond this. In addition to prohibiting his military leaders from confiscating people's property during war, even if they were non-Muslims, he ordered them to prioritise the rights of the locals over his own army. He prevented his army from monopolising water resources at the expense of people. In his will to Jariyah bin Qudamah al-Sa'di, who was the commander of the army to Yemen when he was sent to confront the army of Muawiyah that led by Bisr bin Art’ah, who committed atrocities, Imam Ali, peace be upon him, advised him:

“I advise you, O Jariyah, to fear Allah for it encompasses all goodness, and seek help from Allah. Defeat your enemy whom you have been sent to confront and do not fight anyone who does not fight you and do not attack the wounded. Do not ride any animals... and do not appropriate the water of the locals; drink only from what they offer you willingly. Do not insult a Muslim man or woman as it may lead you to commit what you admonish others for. Do not oppress a treaty holder or violate any treaty.” (Al-Mahmoodi, M., Nahjul Sa‘ada,1965,p.367) 
      Therefore, the United Nations Development Programme for Human Rights, Environment, Livelihood, and Education issued its report in 2002, in which Imam Ali (peace be upon him) was considered a leading figure and exemplar in promoting social and humanitarian justice. The report included excerpts from the instructions of the Commander of the Faithful, Imam Ali (peace be upon him), found in Nahj al-Balagha, in which he advised his workers and leaders. The report mentions that these magnificent instructions are a source of pride in promoting justice, advancing knowledge, and respecting human rights