Of course, interacting with human rights organizations is not prohibited. In the view of the world, especially among adherents of other religions, such organizations are seen as good, and indeed they often are, particularly when considered by the general public, as long as they do not infringe upon religious matters. However, as for these organizations themselves, we have reservations about praising them or the details of their work. Nevertheless, we do not blame most of them; they approach human rights from a perspective outside the realm of religion and belief. They often perceive themselves as superior to the concepts and texts of religion!
But when we look at the great religion of Islam, we find that human rights and the rights of other creatures—animals, plants, and nature—are inherently present, with their preservation being a fundamental principle mentioned explicitly in Qur'anic texts or the Sunnah of the Prophet, peace and blessings be upon him. Unfortunately, it is we, the followers of Islam, who have neglected this humanity or the authentic humanistic elegance inherent in our great religion, in our historical and spiritual legacy, and in the unique beauty of Islamic creed and heritage. This neglect can be attributed to several reasons, the most significant of which are three:
First: Weakness.
Second: Emerging from this weakness, the efforts of the enemy to instill systems within the Muslim Ummah since the 1920s that operate far from the spirit of Islam, or at the very least, are indifferent to it if not outright opposed.
These systems have worked to elevate trivial matters as general culture over the essential and most important issues. At times, they have trivialized or even criminalized what is most critical and have buried everything of a civilizational nature in the Ummah, bringing to the forefront all forms of superficiality in the truest sense of the word. As a result, generations have emerged that are ignorant of the many symbols and profound aspects of their religion and civilization. They view the history of their civilization, both before and after Islam, solely through the lenses of bloodshed, oppression, and tyranny.
Third: The oppressive dictatorship witnessed by people in Muslim countries, which leads other nations to conclude that Islam and Muslims have no concept of rights or justice. Consequently, they develop the belief that intervening in the affairs of the Muslim Ummah is necessary and that it is imperative to abolish certain aspects of Islam and Islamic creed and replace them with whatever the enemy or other nations deem appropriate, often under the guise of alleged organizations and similar mechanisms. This is particularly the case when it becomes clear that the enemy and its agents do not see this issue as their concern, whether in good faith or otherwise.
These reasons, in my view, have indeed impacted the Islamic Ummah. They have led other nations to perceive and legislate for us as if we are a community lacking a humanistic civilization capable of keeping pace with modern times. Consequently, we find ourselves subjected to their cultures, media, and educational curricula, unfortunately, to varying degrees.
As for the foreign parties, we often do not entirely blame them, particularly their populations rather than their criminal governments. The ordinary foreign citizen deals with countries and their institutions. We criticize them when they observe Islamic nations lacking proper institutions or witnessing institutions whose functions or frameworks can be altered or terminated with a mere stroke of a pen—except for those spared by Allah’s mercy.
Our blame, however, is directed at members of our own community who strive to transform human rights into a new religion, effectively replacing the religion of Muhammad, peace and blessings be upon him, under the pretense of humanity and similar deceptive notions. We ask Allah for safety, forgiveness, and well-being. These individuals sometimes align with the enemies of the Ummah due to their negligence and, at other times, due to mandatory directives imposed on them by their masters! All of this is done under the guise of human rights, minority rights, women's rights, and other false pretenses, supporting human rights even when they conflict with the foundations of religion.
Among them, you may find some who present themselves as scholars and issue flawed fatwas, producing nonsensical and superficial interpretations in every sense of the word. This is deliberate, as seen in the fatwas prohibiting the celebration of New Year's or Christian holidays. Scholars and righteous muftis have unanimously agreed that it is impermissible for Muslims to partake in these celebrations.
This prohibition is directed at Muslims, not Christians. It allows Christians living in Muslim lands to celebrate in their churches, private gatherings, and homes, without Islam forbidding this. Our honorable scholars have emphasized this comprehensive and holistic understanding. They also stress that the prohibition applies to Muslims deliberately attending such celebrations to participate with them in their manner. Similarly, it applies to Muslims who attempt to prevent Christians from celebrating in their own spaces. This balanced understanding is the true intent of respected scholars' fatwas.
I do not believe there is any prohibition in Islam against saying a kind and socially appropriate word to a Christian neighbor or close friend you happen to meet, such as, "May Allah continue to bless us all with goodness," purely as a form of human and social courtesy. However, this does not mean tolerating or endorsing statements that contradict Islamic tenets, such as saying Allah has a son!
The problem arises when individuals from our community, regrettably, mix everything together or adopt the strictest views of scholars and present them as the entirety of Islam. This often stems from significant confusion or bias within their own hearts. Consequently, these individuals pursue human rights with fervor to support decisions that, over time, systematically erode the Islamic faith and the religion of the Ummah. This process is methodical, with its own timeline, scope, and mechanisms.
As time passes and these incremental erosions accumulate, human rights come to be seen as a new religion, replacing the religion of Muhammad, peace and blessings be upon him. This is a central goal for them, their secular allies from within our own community, and their masters in the Masonic lodges that orchestrate such movements. It is also a key aim for proponents of innovation and deviation to promote their agendas unchecked.
Before concluding, I call upon scholars and advocates of Islamic knowledge to produce a simplified work that addresses and counters the claims of human rights proponents who attack Islam. This work should be written in a manner accessible to young people and the general public, shedding the lofty academic tone for a more relatable and practical approach.
Finally, in today’s world, to be labeled as an intellectual, you must say, “I do not believe in conspiracy theories!”
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-A Kuwaiti Journalist
Read this Article in Arabic
