Secular Human Rights: End of the Road

The field of Anthropology begins and ends “on the ground”. Data is now emerging in the modern Malaysian political scene that is finally exposing certain problems in the person of a certain Muslim opposition figure that are leading us to realize the inherent incompatibility of Islamic Human Rights with the United Nations Universal Declaration of Human rights, which many countries signed years ago without realizing the implications to which they would now be leading.

Here is the case history of one such backlash to this secular “humanization” that occurred here in Malaysia. Notice that the lecturer who objected to teaching blatant homosexuals was attacked, not the homosexuals. The case history goes:

“I was invited to teach at an Islamic University in 1995. The course was News Report Writing. This was not specifically investigative writing, however, the focus was forced upon me by the presence of overt male homosexuals in my class. I was astonished to find these people freely practicing their personality quirks in their classroom behavior, although no cross-dressing as such. Nevertheless, anyone born and raised in modern “liberal” America can recognize such behavior as obvious and evident.

“Recognizing a certain educational opportunity, I asked one of my Report Writing students to do a project in documenting this behavior on the campus of an Islamic University. He made a tape, openly interviewing some of these males in their dormitory environs, where they were quite fearless and proud to discuss their cross-gender behavior.

“I presented this cassette to the then-rector of the university, and was immediately thereafter presented with a Termination Letter, although I had only newly arrived. I contacted a local lawyer to discuss the possibility of “wrongful termination” litigation, and prepared to “go public” and expose the Islamic University as a complete fraud.

“However, not really wanting to ruin my position in Malaysia, I also contacted friends in the Selangor Royal Family, who offered to contact the Rector of the University on my behalf, demanding the Termination Letter be withdrawn as being highly abusive of my Islamic Human Rights. The Termination Letter was then withdrawn, on condition that I transfer to the University Press and end all further contact with the University students. After six months of this, I received an offer to teach again at another university

“Unknown to me then, but later reported to me by a University department head who had read the letter, University’s psychiatrist had prepared and filed a Letter of Evaluation stating that he had examined me and found me unsuitable for service at the University. I had, of course, never participated in any such psychiatric interview. The psychiatrist in question never responded to my inquiry as to why he had participated in such an act, totally contrary to medical ethics. He resigned soon thereafter. I have since been screened and cleared by the Departments of Psychiatry in two separate government hospitals, in connection with my application for Permanent Residence in Malaysia.

“Administrators who were otherwise my friends in 1996, told me that the protection for homosexuals came from very high up, and that I could probably guess from whom if I thought about it. These administrators had been sternly forbidden from informing me who lodged my Letter of Termination (without cause). So I have never known who was attacking me.

“The mental anguish produced by this hidden enmity was very severe. Certainly, the opportunity to face your attacker is a human right in all cultures, and I was denied this right, Muslim or not. I had arrived at the Islamic University full of hope and happiness, arriving around 7 am every morning to assume my new duties. My office partner of those days will attest to my diligence, which was very soon seriously compromised (close case history).“

“Laws punishing consensual sexual relations between adults of the same sex are an unjustifiable invasion of the rights to privacy and personal security,” said the Deputy Asia director of Human Rights Watch, in no way qualified to issue statements pertaining to Islamic Law. He further claimed that such laws “… foster a climate in which discrimination and abuse takes place. These rights cannot be willed away by selective appeals to cultural tradition and religious belief.”

This specious argument, which is winning ground all over the world, was never envisioned fifty years ago when the United Nations issued its Declaration of Human Rights. Even the Americans of those days assumed that there was a “natural law” that would obviously distinguish human sexual behavior from that of many animals who do not observe gender differences. The generation of our elders would have been horrified had they known the ultimate consequences of following these United Nations principles.

The case history I have recounted above is only one of many extremely traumatic events caused by homosexuals “coming out of the closet” in the USA and elsewhere. Why should a Muslim teacher be forced to teach students who openly disrespect the noblest form and meaning of human life on earth, which is family and procreation? Those of us who consider human marriage to be the ultimate in social JIHAD for our time cannot help but be outraged by the growing support for traitors to this cause.

Accordingly, it cannot do any harm to consider the Cairo Declaration of Human rights that has been issued to counter-act the gross errors of the secular world, as follows:

“Believing that fundamental rights and freedoms according to Islam are an integral part of the Islamic religion and that no one shall have the right as a matter of principle to abolish them either in whole or in part or to violate or ignore them in as much as they are binding divine commands, which are contained in the Revealed Books of Allah and which were sent through the last of His Prophets to complete the preceding divine messages and that safeguarding those fundamental rights and freedoms is an act of worship whereas the neglect or violation thereof is an abominable sin, and that the safeguarding of those fundamental rights and freedom is an individual responsibility of every person and a collective responsibility of the entire Ummah;

Do hereby and on the basis of the above-mentioned principles declare as follows:

ARTICLE 1:

(a) All human beings form one family whose members are united by their subordination to Allah and descent from Adam. All men are equal in terms of basic human dignity and basic obligations and responsibilities, without any discrimination on the basis of race, colour, language, belief, sex, religion, political affiliation, social status or other considerations. The true religion is the guarantee for enhancing such dignity along the path to human integrity.

(b) All human beings are Allah’s subjects, and the most loved by Him are those who are most beneficial to His subjects, and no one has superiority over another except on the basis of piety and good deeds.

ARTICLE 2:

(a) Life is a God-given gift and the right to life is guaranteed to every human being. It is the duty of individuals, societies and states to safeguard this right against any violation, and it is prohibited to take away life except for a shari’ah prescribed reason.

(b) It is forbidden to resort to any means which could result in the genocidal annihilation of mankind.

(c) The preservation of human life throughout the term of time willed by Allah is a duty prescribed by Shari’ah.

(d) Safety from bodily harm is a guaranteed right. It is the duty of the state to safeguard it, and it is prohibited to breach it without a Shari’ah-prescribed reason.

ARTICLE 3:

(a) In the event of the use of force and in case of armed conflict, it is not permissible to kill non-belligerents such as old men, women and children. The wounded and the sick shall have the right to medical treatment; and prisoners of war shall have the right to be fed, sheltered and clothed. It is prohibited to mutilate or dismember dead bodies. It is required to exchange prisoners of war and to arrange visits or reunions of families separated by circumstances of war.

(b) It is prohibited to cut down trees, to destroy crops or livestock, to destroy the enemy’s civilian buildings and installations by shelling, blasting or any other means.

ARTICLE 4:

Every human being is entitled to human sanctity and the protection of one’s good name and honour during one’s life and after one’s death. The state and the society shall protect one’s body and burial place from desecration.

ARTICLE 5:

(a) The family is the foundation of society, and marriage is the basis of making a family. Men and women have the right to marriage, and no restrictions stemming from race, colour or nationality shall prevent them from exercising this right.

(b) The society and the State shall remove all obstacles to marriage and facilitate it, and shall protect the family and safeguard its welfare.

ARTICLE 6:

(a) Woman is equal to man in human dignity, and has her own rights to enjoy as well as duties to perform, and has her own civil entity and financial independence, and the right to retain her name and lineage.

(b) The husband is responsible for the maintenance and welfare of the family.

ARTICLE 7:

(a) As of the moment of birth, every child has rights due from the parents, the society and the state to be accorded proper nursing, education and material, hygienic and moral care. Both the fetus and the mother must be safeguarded and accorded special care.

(b) Parents and those in such like capacity have the right to choose the type of education they desire for their children, provided they take into consideration the interest and future of the children in accordance with ethical values and the principles of the Shari’ah.

(c) Both parents are entitled to certain rights from their children, and relatives are entitled to rights from their kin, in accordance with the tenets of the shari’ah.

ARTICLE 8:

Every human being has the right to enjoy a legitimate person eligibility with all its prerogatives and obligations in case such eligibility is lost or impaired, the shall have the right to be represented by his/her guardian.

ARTICLE 9:

(a) The seeking of knowledge is an obligation and provision of education is the duty of the society and the State. The State shall ensure the availability of ways and means to acquire education and shall guarantee its diversity in the interest of the society so as to enable man to be acquainted with the religion of Islam and uncover the secrets of the Universe for the benefit of mankind.

(b) Every human being has a right to receive both religious and worldly education from the various institutions of teaching, education and guidance, including the family, the school, the university, the media, etc., and in such an integrated and balanced manner that would develop human personality, strengthen man’s faith in Allah and promote man’s respect to and defence of both rights and obligations.

ARTICLE 10:

Islam is the religion of true unspoiled nature. It is prohibited to exercise any form of pressure on man or to exploit his poverty or ignorance in order to force him to change his religion to another religion or to atheism.

ARTICLE 11:

(a) Human beings are born free, and no one has the right to enslave, humiliate, oppress or exploit them, and there can be no subjugation but to Allah the Almighty.

(b) Colonialism of all types being one of the most evil forms of enslavement is totally prohibited. Peoples suffering from colonialism have the full right to freedom and self-determination. It is the duty of all States peoples to support the struggle of colonized peoples for the liquidation of all forms of and occupation, and all States and peoples have the right to preserve their independent identity and control over their wealth and natural resources.

ARTICLE 12:

Every man shall have the right, within the framework of the Shari’ah, to free movement and to select his place of residence whether within or outside his country and if persecuted, is entitled to seek asylum in another country. The country of refuge shall be obliged to provide protection to the asylum-seeker until his safety has been attained, unless asylum is motivated by committing an act regarded by the Shari’ah as a crime.

ARTICLE 13:

Work is a right guaranteed by the State and the Society for each person with capability to work. Everyone shall be free to choose the work that suits him best and which serves his interests as well as those of the society. The employee shall have the right to enjoy safety and security as well as all other social guarantees. He may not be assigned work beyond his capacity nor shall he be subjected to compulsion or exploited or harmed in any way. He shall be entitled – without any discrimination between males and females – to fair wages for his work without delay, as well as to the holidays allowances and promotions which he deserves. On his part, he shall be required to be dedicated and meticulous in his work. Should workers and employers disagree on any matter, the State shall intervene to settle the dispute and have the grievances redressed, the rights confirmed and justice enforced without bias.

ARTICLE 14:

Everyone shall have the right to earn a legitimate living without monopolization, deceit or causing harm to oneself or to others. Usury (riba) is explicitly prohibited.

ARTICLE 15:

(a) Everyone shall have the right to own property acquired in a legitimate way, and shall be entitled to the rights of ownership without prejudice to oneself, others or the society in general. Expropriation is not permissible except for requirements of public interest and upon payment of prompt and fair compensation.

(b) Confiscation and seizure of property is prohibited except for a necessity dictated by law.

ARTICLE 16:

Everyone shall have the right to enjoy the fruits of his scientific, literary, artistic or technical labour of which he is the author; and he shall have the right to the protection of his moral and material interests stemming therefrom, provided it is not contrary to the principles of the Shari’ah.

ARTICLE 17:

(a) Everyone shall have the right to live in a clean environment, away from vice and moral corruption, that would favour a healthy ethical development of his person and it is incumbent upon the State and society in general to afford that right.

(b) Everyone shall have the right to medical and social care, and to all public amenities provided by society and the State within the limits of their available resources.

(c) The States shall ensure the right of the individual to a decent living that may enable him to meet his requirements and those of his dependents, including food, clothing, housing, education, medical care and all other basic needs.

ARTICLE 18:

(a) Everyone shall have the right to live in security for himself, his religion, his dependents, his honour and his property.

(b) Everyone shall have the right to privacy in the conduct of his private affairs, in his home, among his family, with regard to his property and his relationships. It is not permitted to spy on him, to place him under surveillance or to besmirch his good name. The State shall protect him from arbitrary interference.

(c) A private residence is inviolable in all cases. It will not be entered without permission from its inhabitants or in any unlawful manner, nor shall it be demolished or confiscated and its dwellers evicted.

ARTICLE 19:

(a) All individuals are equal before the law, without distinction between the ruler and the ruled.

(b) The right to resort to justice is guaranteed to everyone.

(c) Liability is in essence personal.

(d) There shall be no crime or punishment except as provided for in the Shari’ah.

(e) A defendant is innocent until his guilt is proven in a fast trial in which he shall be given all the guarantees of defence.

ARTICLE 20:

It is not permitted without legitimate reason to arrest an individual, or restrict his freedom, to exile or to punish him. It is not permitted to subject him to physical or psychological torture or to any form of maltreatment, cruelty or indignity. Nor is it permitted to subject an individual to medical or scientific experiments without his consent or at the risk of his health or of his life. Nor is it permitted to promulgate emergency laws that would provide executive authority for such actions.

ARTICLE 21:

Taking hostages under any form or for any purpose is expressly forbidden.

ARTICLE 22:

(a) Everyone shall have the right to express his opinion freely in such manner as would not be contrary to the principles of the Shari’ah.

Everyone shall have the right to advocate what is right, and propagate what is good, and warn against what is wrong and evil according to the norms of Islamic Shari’ah.

(c) Information is a vital necessity to society. It may not be exploited or misused in such a way as may violate sanctities and the dignity of Prophets, undermine moral and ethical Values or disintegrate, corrupt or harm society or weaken its faith.

(d) It is not permitted to excite nationalistic or doctrinal hatred or to do anything that may be an incitement to any form or racial discrimination.

ARTICLE 23:

(a) Authority is a trust; and abuse or malicious exploitation thereof is explicitly prohibited, in order to guarantee fundamental human rights.

(b) Everyone shall have the right to participate, directly or indirectly in the administration of his country’s public affairs. He shall also have the right to assume public office in accordance with the provisions of Shari’ah.

ARTICLE 24:

All the rights and freedoms stipulated in this Declaration are subject to the Islamic Shari’ah.

ARTICLE 25:

The Islamic Shari’ah is the only source of reference for the explanation or clarification of any of the articles of this Declaration (close Cairo Declaration).”

Without universal acceptance of the validity of religious revelation, the transition between “universal” human rights and “Islamic” human rights will remain impossible, fought with conflict and blood. The right to gender expression has infiltrated even into Arab hotels, in which the elevators present various coded “bumps” between passengers, which are invitations to same-sex gender behavior, although western visitors will not know this.

And what are sane people to say when the Vice President of the United States of America endorses his lesbian daughter’s right to select a random male to impregnate herself in order to have a “family” with her lesbian lover? Or when we see huge billboards advertising “Sell Your Baby” rising above male homosexual neighborhoods in American cities?

Truly, the secular concept of human rights must have come to the end of its road.

Azril Mohd Amin (aidc)

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