Den velestimeredes menneskerettighedsforsker Ann E. Mayer forklarer i bogen Islam and Human Rights (1991 ) hvorledes det udtalte islamiske argument for at begrænse og fjerne de frihedsrettigheder der hævdes i international lovgivning, altid har været, at denne lovgivning – altså FN systemet – garanterer friheder og rettigheder langt udover hvad islam kan tillade. Således begrænser både Cairo-deklarationen af 1979 , der tilstræber en fælles islamisk grundlov og de Islamiske Universelle Menneskerettigheder ( UIDHR) af 1981, de rettigheder FN fastlægger for individets udfoldelse i samfund.
The 1981 Universal Islamic Declaration of Human Rights (UIDHR) er sammenskrevet af folk fra Pakistan ,Ægypten og Saudi Arabien under protektion af Det Islamiske Råd (Islamic Council )som er en privat Londonbaseret organisation tilknyttet Det Muslimske Verdensforbund (Muslim World League),der regnes for konservativ. Denne islamiske deklaration er der selvsagt ikke stemt om blandt de muslimske befolkninger.
UIDHR hævder i forordet til den arabiske udgave, hvorledes den menneskelige fornuft ( al-’agl al-bashari ) er utilstrækkelig til at foreskrive den bedste plan for menneskets liv. Denne betragtning suppleres i den engelske udgave – efter at forfatterne først har fastslået at rationalitet i sig selv ikke kan være en sikker vejleder i menneskelige anliggender – med overbevisningen at islams lære repræsenterer guintessensen af guddommelig rådgivning i dens endelige og perfekte form.
Nedenfor bringes referater fra Ann Elisabeth Mayer Islam & Human Rights Westview Press 1991 Citater og uddrag er udvalgt af kulturpsykolog Kirsten Damgaard juli 2003
NB de firkantede paranteser er Ann Elisabeth Mayers vurdering af personers eller gruppers politiske ståsted.
” Muslims who have opposed to international human rights and demanded their replacement by Islamic norms have not done so because they conceived
of Islam affording more extensive protections for human rights than are provided by the international standards.As will be shown in the discussion of Islamic human rights schemes, distinctive Islamic criteria have consistently been used to cut back on the freedoms guarenteed in international law.
That is, Muslims who reject the applicabilaty of international human rights law act on the grounds that the international guarantees exceed the limits of rights and freedom permitted by Islam”. p. 2
” The 1972 Charter of the Islamic Conference ,the international organisation to which all Muslim countries belong, expressly endorses international law and fundamental human rights, treating them as compatible with islamic values.” p.14
kilderne fra FN:
The International Bill of Human Rights består af :
- The Universal Declaration of Human Rights ( UDHR) 1948
- The International Covenant on Economic,Social,and Cultural Rights ( ICESCR)1966
- The International Covenant on Civil and Political Rights ( ICCPR) 1966
The Optional Protocol of the latter.
The 1966 covenants entered into force in 1976.
og de muslimske kilder:
- A Muslim Commentary on the Universal Declaration of Human Rights
by Sultan Hussein Tabandeh (Persian 1966,English 1970 )
[~SHT er forsvarer af premodern doctrines ]
- A pamphlet Human Rigths in Islam by Abu’l A’la Mawdudi (talk 1975, print 1976)
( Jama’at-i-Islami er stiftet af AAM. [~back to roots])
- The 1981 Universal Islamic Declaration of Human Rights (UIDHR) prepared by
people from Pakistan,Egypt and Saudi Arabia under the auspicesd of the Islamic Council (private London based organization affiliated with The Muslim World League,[~ conservative ])
- Draft of the Islamic Constitution devised by the Islamic Research Academy of Cairo affiliated with al-Azhar University. 1979 [~ center of conservative Islamic thought ].
”Although there are currents in premodern Islamic thought that would mesh readily with modern human rights theories,the authors of the Islamic human rights litterature tend to be influenced by the ideas and attitudes of traditional orthodoxy,such as ethical voluntarism ,the supremacy of divine Revelation,and hostility toward rationalism and humanism.” p. 57
”Insofar as the schemes expressly indicate their priorities,they uphold the primacy of Revelation over reason and none endorse reason as the source of law”. p. 58
Det er et problem – eller hedder det en udfordring – at der ikke tales om det samme i de forskellige sproglige udgaver af UIDHR.
I UIDHR ’s preambulære paragraffer i den arabiske udgave skriver forfatterne at de
”believe that the human reason ( al-’agl al-bashari ) is insufficient to provide the best plan for human life, independent of God’s guidance and inspiration.
I UIDHR’s samme del i den engelske version lyder det :
”after stating that ”rationality by itself” cannot be ”a sure guide in the affairs of mankind” they express their conviction that ”the teachings of Islam represent the quintessence of Divine guidance in its final and perfect form ”.” p. 58
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Respublica henviser i øvrigt til Fariba Parsa her på hjemmesiden og professor Mehdi Mozaffaris arbejde i forbindelse med emnet islam og rettigheder.