Kashmir
The Concept of Human Rights in Islam
In order for us to do justice to the topic of Islamophobia, it is imperative that we understand what fear implies. Fear is defined as “a distressing emotion aroused by impending danger, evil, pain, etc., whether the threat is real or imagined; the feeling or condition of being afraid.” In line with this definition, it would not be wrong to claim that many in the Western world are currently living in a state of fear of Islam.
However, one needs to acknowledge that the threat Islam is seen as posing to the world is imagined rather than real. Unfortunately, though, the repercussions of this irrational fear of Islam are not only affecting individual Muslims in the form of increased discrimination, harassment, and persecution but also infiltrating into foreign policy decisions worldwide.
The West has numerous misconceptions about Islam, particularly with regard to human rights. Often human rights violations in certain dictatorial regimes in the Muslim world are cited to prove the point. The point to note is that human rights violations can never really occur in genuine Islamic states. Ironically, the West continues to support these oppressive autocracies and despotic regimes in the Muslim world, ignoring popular voices that oppose these regimes and their rulers.
Islam upholds the same human rights precepts as enshrined in the United Nations Universal Declaration of Human Rights (UDHR). Unfortunately, though, it must be conceded that these rights are rarely upheld in the so-called Muslim world. The word Islam literally means submission to God, which only means that Islam encapsulate the same moral principles as outlined in the Hebrew Bible and the New Testament, both of which served as templates for the modern Western code of law and legal system. Prophet Muhammad (peace be upon him) introduced the concept of human rights to Arabia when there was no such concept in the world, what to speak of 7th century Arabia. He is the one who promoted human rights and human dignity not only for his followers, but also for all of humanity.
Islam, as a growing force in the world, is not a threat and it is compatible with the Western ideals of freedom and democracy. This is not to say that an Islamic society would look like an American one, but neither do any of the socialist democracies or monarchies found throughout Western Europe and much of the Western world are modeled on the American system. It should not be the West’s goal in particular America’s, to impose their own version of democracy in the Islamic world but rather to support the rise of governments that uphold the same tenets of equality, freedom, and justice that the West holds dear.
Undoubtedly, the message of some emergent Islamic groups tends to be more extreme (often misrepresenting or misreading Islamic teachings altogether), but the West needs to understand that this is often a reaction to the policies of some of its states and their governments. If Islamic groups that protect human rights and representative ideals were to receive support from the West, they would be able to find a foothold in the Muslim world and help usher in a new era of peace and prosperity.
Before proceeding to unveil human rights as envisaged in the Qur’an, it is necessary to point out that while most Muslim scholars cite human rights to highlight certain apparent similarities in Western and Islamic value systems, they erroneously try to cloak the Islamic values in contemporary Western ideological garb so as to project them in a favorable light.
Using the UDHR as a reference point, they fashion frail arguments using verses such as: “We have honored the children of Adam (AS) and carried them on land and sea and provided them with good things and preferred them over many of those we created,” (Qur’an, 17:70) to prove, for example, that “dignity is a resolute principle that every human being warrants at a humanitarian level.” This initiative is merely an attempt to squeeze out of the Qur’anic verses something, which has a resemblance to modern Western declarations. In fact, most readers would not have otherwise interpreted dignity in this passage as it is conventionally defined (dignity: “the quality or state of being worthy of esteem or respect’). Islam does indeed uphold the spirit of such values, but refers to them in a manner that can be applied across time and space. The Qur’anic precepts are universal and are meant for the purpose of individual spiritual development, as well as a blueprint for establishing peace and harmony between peoples. For example, God says in the Qur’an:
“O mankind, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of GOD is the most righteous. GOD is Omniscient, Cognizant..” (Qur’an, 49:13)
This affirmation of a single lineage of common ancestry links all human beings as brothers and sisters. After all, we are all descendants of one father and one mother. From this clearly flow the concepts of brotherhood and reciprocity and all other ideals central to civilized interactions between peoples. However, the pursuit of happiness in the Western and Islamic contexts may differ. If one’s pursuit of happiness encroaches on another individual’s basic rights, Islam would not condone it, given the obvious difficulties that would arise (cannibalism is an extreme, albeit excellent example).
While Qur’anic ideals are timeless, Islamic thinkers need to explain them in universal terms. For example, readers need not be reminded that slavery was allowed in the United States until 1865 (although technically not until 1928 with the abolition of the convict-lease system and even with such legislative mandates, most of the slaves bought and sold today – for sex, labor, etc., unfortunately find their destination in modern Western countries without much press or legislative attention). The Qur’an has been discouraging slavery since 600 C.E. Based on the typical frivolous “catch-up” and imitative approach of Islamist thinking, Muslim apologists, prior to 1865, would even have contended that Islam also allowed slavery because it never forbade it.
Again, Islamists should concentrate their efforts towards defending universal truths as conveyed through all the sacred scriptures, especially the three Abrahamic faiths of Judaism, Christianity & Islam. Some of these timeless spiritual principles are reflected in the thirty articles of the United Nations Universal Declaration of Human Rights, though many have been still left out, as subsequent paragraphs will show.
Discover more from The Monitor
Subscribe to get the latest posts sent to your email.
Analysis
The Kashmir Conflict and the Reality of Crimes Against Humanity
Crimes against humanity represent one of the most serious affronts to human dignity and collective conscience. They embody patterns of widespread or systematic violence directed against civilian populations — including murder, enforced disappearances, torture, persecution, sexual violence, deportation, and other inhumane acts that shock the moral order of humanity. The United Nations Conference of Plenipotentiaries on the Prevention and Punishment of the Crime against Humanity presents a historic opportunity to strengthen global resolve, reinforce legal frameworks, and advance cooperation among states to ensure accountability, justice, and meaningful prevention.
While the international legal architecture has evolved significantly since the aftermath of the Second World War, important normative and institutional gaps remain. The Genocide Convention of 1948 and the Geneva Conventions established foundational legal protections, and the creation of the International Criminal Court reinforced accountability mechanisms. Yet, unlike genocide and war crimes, there is still no stand-alone comprehensive convention dedicated exclusively to crimes against humanity. This structural omission has limited the capacity of states to adopt consistent domestic legislation, harmonize cooperation frameworks, and pursue perpetrators who move across borders. The Conference of Plenipotentiaries seeks to fill this critical void.

The Imperative of Prevention
Prevention must stand at the core of the international community’s approach. Too often, the world reacts to atrocities only after irreparable harm has been inflicted and communities have been devastated. A meaningful prevention framework requires early warning mechanisms, stronger monitoring capacities, transparent reporting, and a willingness by states and institutions to act before crises escalate. Education in human rights, inclusive governance, rule of law strengthening, and responsible security practices are equally essential elements of prevention.
Civil society organizations, academic institutions, moral leaders, and human rights defenders play a vital role in documenting abuses, amplifying the voices of victims, and urging action when warning signs emerge. Their protection and meaningful participation must therefore be an integral component of any preventive strategy. Without civic space, truth is silenced — and without truth, accountability becomes impossible.
Accountability and the Rule of Law
Accountability is not an act of punishment alone; it is an affirmation of universal human values. When perpetrators enjoy impunity, cycles of violence deepen, victims are re-traumatized, and the integrity of international law erodes. Strengthening judicial cooperation — including extradition, mutual legal assistance, and evidence-sharing — is essential to closing enforcement gaps. Equally important is the responsibility of states to incorporate crimes against humanity into domestic criminal law, ensuring that such crimes can be prosecuted fairly and independently at the national level.
Justice must also be survivor centered. Victims and affected communities deserve recognition, reparations, psychological support, and the assurance that their suffering has not been ignored. Truth-seeking mechanisms and memorialization efforts help restore dignity and foster long-term reconciliation.
The Role of Multilateralism
The Conference reinforces the indispensable role of multilateralism in confronting global challenges. Atrocities rarely occur in isolation; they are rooted in political exclusion, discrimination, securitization of societies, and structural inequalities. No state, however powerful, can confront these dynamics alone. Shared norms, coordinated diplomatic engagement, and principled international cooperation are vital to preventing abuses and responding when they occur.
Multilateral commitments must also be matched with political will. Declarations are meaningful only when accompanied by implementation, transparency, and accountability to both domestic and international publics.
Technology, Media, and Modern Challenges
Contemporary conflicts and crises unfold in an increasingly digital and interconnected world. Technology can illuminate truth — enabling documentation, verification, and preservation of evidence — but it can also be weaponized to spread hate, dehumanization, and incitement. Strengthening responsible digital governance, countering disinformation, and supporting credible documentation initiatives are essential tools for both prevention and accountability. Journalists, researchers, and human rights monitors must be protected from reprisals for their work.
Climate-related stress, demographic shifts, and political polarization further complicate the landscape in which vulnerabilities emerge. The Conference should therefore promote a holistic understanding of risk factors that may precipitate widespread or systematic violence.
A Universal Commitment — With Local Realities
While the principles guiding this Convention are universal, their application must be sensitive to local histories, languages, cultures, and institutional realities. Effective implementation depends on national ownership, capacity-building, judicial training, and inclusive policymaking that engages women, youth, minorities, and marginalized communities. The pursuit of justice must never be perceived as externally imposed, but rather as an expression of shared human values anchored within domestic legal systems.
The Kashmir Conflict and the Reality of Crimes Against Humanity
Crimes against humanity do not emerge overnight. They develop through sustained patterns of abuse, erosion of legal safeguards, and the normalization of repression. Jammu and Kashmir presents a contemporary case study of these dynamics.
Under international law, crimes against humanity encompass widespread or systematic attacks directed against a civilian population, including imprisonment, torture, persecution, enforced disappearance, and other inhumane acts. Evidence emerging from Kashmir—documented by UN experts, international NGOs, journalists, and scholars—demonstrates patterns that meet these legal criteria.
The invocation of “national security” has become the central mechanism through which extraordinary powers are exercised without effective judicial oversight. Draconian laws are routinely used to silence dissent, detain human rights defenders, restrict movement, and suppress independent media. This securitized governance has produced what many Kashmiris describe as the “peace of the graveyard”—an imposed silence rather than genuine peace.
Early-warning frameworks for mass atrocities are particularly instructive. Gregory Stanton identifies Kashmir as exhibiting multiple risk indicators, including classification and discrimination, denial of civil rights, militarization, and impunity. These indicators, if left unaddressed, historically precede mass atrocity crimes.
The systematic silencing of journalists, as warned by the Committee to Protect Journalists, and the targeting of academics and diaspora voices—such as the denial of entry to Dr. Nitasha Kaul and the cancellation of travel documents of elderly activists like Amrit Wilson—demonstrate repression extending beyond borders.
The joint statement by ten UN Special Rapporteurs (2025) regarding one of internationally known human rights defender – Khurram Parvez – underscores that these are not isolated incidents but part of a broader pattern involving arbitrary detention, torture, discriminatory treatment, and custodial deaths. Together, these acts form a systematic attack on a civilian population, triggering the international community’s responsibility to act.
This Conference offers a critical opportunity to reaffirm that sovereignty cannot be a shield for crimes against humanity. Kashmir illustrates the urgent need for:
- Preventive diplomacy grounded in early warning mechanisms.
- Independent investigations and universal jurisdiction where applicable.
- Stronger protections for journalists, scholars, and human rights defenders, including Irfan Mehraj, Abdul Aaala Fazili, Hilal Mir, Asif Sultan and others.
- Victim-centered justice and accountability frameworks for Mohammad Yasin Malik, Shabir Ahmed Shah, Masarat Aalam, Aasia Andrabi, Fehmeeda Sofi, Nahida Nasreen and others.
Recognizing Kashmir within the crimes-against-humanity discourse is not political—it is legal, moral, and preventive. Failure to act risks entrenching impunity and undermining the very purpose of international criminal law.
Conclusion
The United Nations Conference of Plenipotentiaries carries profound moral, legal, and historical significance. It represents not only a technical exercise in treaty development but a reaffirmation of humanity’s collective promise — that no people, anywhere, should face systematic cruelty without recourse to justice and protection. By advancing a comprehensive Convention on the Prevention and Punishment of the Crime against Humanity, the international community strengthens its resolve to stand with victims, confront impunity, and uphold the sanctity of human dignity.
The success of this effort will ultimately depend on our willingness to transform commitments into action, principles into practice, and aspiration into enduring protection for present and future generations.
Dr. Fai submitted this paper to the Organizers of the Preparatory Committee for the United Nations Conference of Plenipotentiaries on Prevention and Punishment of Crimes against Humanity on behalf of PCSWHR which is headed by Dr. Ijaz Noori, an internationally known interfaith expert. The conference took place at the UN headquarters between January 19 – 30, 2026.
Discover more from The Monitor
Subscribe to get the latest posts sent to your email.
Analysis
Systematic Inhumane Persecution in Jammu & Kashmir
This written communication draws the attention of the United Nations and its human rights mechanisms to persistent and grave violations in Jammu and Kashmir, which cumulatively raise serious concerns under international human rights law and international criminal law, including the threshold of crimes against humanity.
For decades, the civilian population of Jammu and Kashmir has lived under one of the world’s most militarized environments. Since August 2019 in particular, restrictions on civil liberties have intensified, marked by arbitrary arrests, prolonged detentions without trial, torture and ill-treatment, extrajudicial killings, enforced disappearances, and collective punishment under the guise of national security.
On 24 November 2025, ten UN Special Rapporteurs issued a joint statement condemning “reports of arbitrary arrests and detentions, suspicious deaths in custody, torture and other ill-treatment, lynchings, and discriminatory treatment of Kashmiri and Muslim communities.”
These concerns echo findings previously documented by Michelle Bachelet,the United Nations High Commissioner for Human Rights (OHCHR) in its 2019 report, which warned of an entrenched culture of impunity and lack of accountability for serious violations.
Independent experts on mass atrocities have sounded early warnings. Gregory Stanton, Founder of Genocide Watch, has stated that Kashmir exhibits multiple risk factors associated with genocide, including extreme militarization, denial of identity, suppression of dissent, and systemic impunity.
Freedom of expression and access to information have been severely curtailed. The Committee to Protect Journalists has repeatedly warned that journalism in Kashmir has been effectively criminalized, leaving the population voiceless.
Award-winning journalists and scholars—such as Masarat Zahra and Dr. Nitasha Kaul (British Academic) —have faced harassment, travel bans, and reprisals, including the denial of entry to India, amounting to transnational repression.
The recent attachment of properties belonging to members of the Kashmiri diaspora who advocate a peaceful resolution of the Kashmir dispute is deeply alarming. These measures appear aimed at intimidating and silencing dissenting voices and preventing the international community from understanding the reality on the ground.
Equally disturbing is the forthcoming trial of Mohammad Yasin Malik before the Supreme Court of India, where the government is seeking the death penalty, a move that has sent shockwaves across Kashmir and among human rights advocates worldwide. The recent convictions of Asiya Andrabi, Nahida Nasreen and Fahmeeda Sofi serve no legitimate purpose other than to suppress political expression and peaceful advocacy.
The continued incarceration of Shabir Ahmed Shah and Masarat Alam, without credible justification, further underscores a pattern of repression aimed at dismantling legitimate political leadership in Kashmir. The prolonged confinement of Khurram Parvez, an internationally known human rights advocate violates all norms of international standards.
These actions collectively reflect a troubling pattern of repression and raise serious concerns under international human rights law. Urgent intervention by the United Nations is essential to protect fundamental freedoms, uphold the rule of law, and prevent further deterioration of the human rights situation in Jammu and Kashmir.
My concerns are consistent with observations made by other United Nations independent experts, international NGO’s, scholars and academics.
Mary Lawlor, UN Special Rapporteur on Human Rights Defenders said on the targeting of Kashmiri civil society: “The continued use of counter-terrorism legislation to silence human rights defenders in Jammu and Kashmir is deeply alarming. Peaceful human rights work must never be criminalized under the guise of national security.”
Dr. Fernand de Varennes, UN Special Rapporteur on Minority Issues (2020): “Restrictions imposed in Jammu and Kashmir appear to be inconsistent with international human rights norms, particularly those protecting minorities.”
International Commission of Jurists (ICJ): “The prolonged denial of civil liberties in Jammu and Kashmir raises serious concerns under international law, including the prohibition of collective punishment and arbitrary detention.”
Amnesty International: “India’s claims of ‘normalcy’ in Kashmir are contradicted by widespread repression, including arbitrary detentions, communication blackouts, and collective punishment of civilians.”
Human Rights Watch: “Impunity for security forces remains the norm, fostering further abuses and denying justice to victims.”
Timely and principled intervention by the United Nations is essential to restore confidence in the rule of law, protect fundamental freedoms, and bring a measure of sanity and accountability to the situation in Jammu and Kashmir.
This submission urges the United Nations to:
- Initiate independent international investigations into alleged crimes against humanity in Jammu and Kashmir.
- Press for the repeal or reform of laws enabling arbitrary detention and collective punishment.
- Persuade India to release Mohammad Yasin Malik, Shabbir Ahmed Shah, Masar Aalam, Asiya Andrabi, Nahida Nasreen, Fahmeeda Soofi, Khurram Parvez and others immediately.
- Ensure access to UN Special Procedures, international observers, and independent media.
- Call for accountability and remedies for victims, consistent with international law.
Silence and inaction risk normalizing repression. The situation in Jammu and Kashmir demands sustained international scrutiny and principled engagement.
Discover more from The Monitor
Subscribe to get the latest posts sent to your email.
Analysis
Kashmir and the Criminalization of Dissent
The recent conviction of three prominent Kashmiri women leaders—Asiya Andrabi, Fahmeeda Sofi, and Nahida Nasreen—by a National Investigation Agency (NIA) court in Delhi underscores a disturbing trend in India’s governance of Jammu and Kashmir: the systematic criminalization of peaceful political dissent under the guise of counterterrorism.
The three women were convicted under the Unlawful Activities (Prevention) Act (UAPA), a law widely criticized by international human rights experts for its vague definitions, prolonged pre-trial detention, and use as a tool to silence critics. Asiya Andrabi, Fahmeeda Sofi, and Nahida Nasreen are associated with Dukhtaran-e-Millat, a constituent of the All Parties Hurriyat Conference (APHC)—a coalition that has long advocated a peaceful, negotiated resolution of the Kashmir dispute in accordance with United Nations resolutions.
This case is not an anomaly. It reflects a broader pattern in which India’s counterterrorism laws are deployed not to address genuine security threats, but to suppress political expression and civic activism in Kashmir.
International concern over India’s counterterrorism framework is well documented. On May 6, 2020, nine United Nations Special Rapporteurs, together with the Chair of the UN Working Group on Arbitrary Detention, formally warned India that amendments to the UAPA were incompatible with its obligations under international human rights law. They expressed particular alarm over provisions allowing individuals to be designated as “terrorists” without due process, noting that such powers were being exercised in a context of discrimination against religious minorities, human rights defenders, and political dissidents.
Leading human rights organizations have echoed these warnings. Aakar Patel, former Chair of Amnesty International India, observed that authorities were using “bogus foreign-funding and terrorism charges” to intimidate and silence critics, in violation of international financial and legal standards. Human Rights Watch, in multiple reports including one issued in November 2023, has urged India to stop abusing counterterrorism regulations that have created what its Asia leadership describes as a “dangerous arsenal” against civil society.
The allegations against Asiya Andrabi, Fahmeeda Sofi, and Nahida Nasreen center largely on their use of social media and public messaging that, according to prosecutors, threatened India’s sovereignty and territorial integrity. Yet a closer look reveals that their advocacy focused on demanding the implementation of United Nations Security Council resolutions on Kashmir—resolutions that explicitly recognize Kashmir as a disputed territory and call for the people of the region to determine their political future.
These resolutions were not imposed on India from the outside. They were adopted with India’s participation and, in several instances, with language proposed by Indian representatives themselves. Peacefully invoking international law and UN-mandated processes cannot credibly be equated with terrorism.
Equally troubling is the judicial reasoning employed in the case. The special NIA court relied on domestic legal provisions to claim that the women’s statements were prejudicial to national integration. This ignores a fundamental legal reality: under international law and binding UN Security Council resolutions, Jammu and Kashmir remains a disputed territory, not an internationally recognized part of any UN member state. Advocacy for self-determination in such a context does not constitute secession; it reflects a right recognized under international law.
The judgment also raises serious constitutional concerns. By criminalizing peaceful political expression, it conflicts with basic protections enshrined in India’s own Constitution, including guarantees of liberty, due process, and freedom of expression. When counterterrorism laws are used to punish speech rather than violence, the rule of law itself is placed at risk.///
Among the charges cited is an allegation that Asiya Andrabi hoisted the Pakistani flag and sang Pakistan’s national anthem in Kashmir in 2015. Even if true, the selective criminalization of symbolic expression exposes a glaring double standard. Kashmiri civilians have frequently been compelled under military supervision to display Indian national symbols on official occasions. Symbolic acts cannot be criminalized selectively, particularly in a region governed by extraordinary military measures.
The conviction of these three women must also be viewed alongside the continued detention of other prominent Kashmiri leaders, including Mohammad Yasin Malik, Shabir Ahmed Shah, Masarat Aalam, and Khurram Parvez, many of whom have been imprisoned for years without fair trial under the same legal framework.
India rightly seeks recognition as a democratic state committed to the rule of law. That claim is undermined when counterterrorism legislation is used to silence peaceful political voices, especially those of women, in a disputed territory. Restoring credibility requires more than rhetoric; it requires adherence to constitutional guarantees and international legal obligations.
The international community—particularly UN Special Rapporteurs and democratic partners of India—must press for the immediate and unconditional release of all Kashmiri political prisoners, including Asiya Andrabi, Fahmeeda Sofi, and Nahida Nasreen, held for peaceful expression. Justice in Kashmir cannot be achieved through repression. Only respect for law, dialogue, and the freely expressed will of the people can offer a path toward lasting peace.
Discover more from The Monitor
Subscribe to get the latest posts sent to your email.
-
Featured5 years agoThe Right-Wing Politics in United States & The Capitol Hill Mayhem
-
News4 years agoPrioritizing health & education most effective way to improve socio-economic status: President
-
China5 years agoCoronavirus Pandemic and Global Response
-
Canada5 years agoSocio-Economic Implications of Canadian Border Closure With U.S
-
Democracy4 years agoMissing You! SPSC
-
Conflict5 years agoKashmir Lockdown, UNGA & Thereafter
-
Democracy4 years agoPresident Dr Arif Alvi Confers Civil Awards on Independence Day
-
Digital5 years agoPakistan Moves Closer to Train One Million Youth with Digital Skills
