Europeans and Americans alike acknowledge this, and in their approach to Africa and even the Arab world, they have demonstrated an understanding of those differences in the observance or violation of human rights. In contrast, the West’s human rights approach to Iran completely ignores those cultural and attitudinal differences; whereas the Islamic Republic of Iran, both in terms of belief and in terms of history and ancient civilization, seeks to respect human dignity as an inherent principle of human rights and has observed and worked towards human rights in its cultural and social frameworks; therefore, the long-term target of the West in creating a fuss over the issue of human rights in Iran in general is to pursue a plan to enforce human rights according to the Western idea, and in particular, to oppose the system of government and put pressure on the Islamic Republic of Iran to concede concessions in the negotiations ahead.
The phenomenon of “globalization” as one of the important international realities has had a significant impact on human life. This development leads the international system towards a unified world in which things can be pursued at the global level and achieve uniformity in all affairs on a global scale. The important point is that globalization is a gradual, natural and evolutionary process and movement that must first create a world with common values and respect for the cultural foundations of others.
In other words, the players of globalization, while pursuing economic and political objectives pursued by maintaining distance between nations, are approaching other nations in the cultural sphere and expect to engage in mutual reciprocity in the transmission and blending of cultural values. They see this process of voluntary sharing as natural, but when the powers, to serve their own interests, impose their own cultural system on other players at the international stage, including organizations and governments, and blow the whistle on the “globalization” project, all the affairs follow a deviated course.
A nation’s view of human beings, its rights and duties, as one of the things rooted in the cultural values of societies, should not be distorted in the process of globalization. In globalization, there is talk of a positive and voluntary change, but what is pursued in globalization is an objective example of the eradication of the identity and sovereignty of nations. In the discussion of human rights, the Islamic Republic of Iran believes that by following one of the most important world religions, it has reached a broad understanding of human needs and demands and can even be a model for other nations by transmitting its human rights views. Obviously, when it comes to operational issues and special situations, the Islamic Republic has an open approach to accepting the votes of other nations, and that is why many traditional methods have been changed in the implementation of the rulings, especially in the field of punishment. Nevertheless, the dominating powers show that, while hiding their project of forced globalization, efforts are being made to distort Islamic values and dismantle the political system behind them at the lowest possible cost.
We see the globalization of human rights as a positive thing, but after the adoption of the Universal Declaration of Human Rights and the drafting of many treaties in this area, there has been an international consensus to establish a proper human rights mechanism the objective of which is not only to consolidate the sovereignty of states in terms of legitimacy and popular acceptance, but it has itself become an important goal of states because it controls the power of sovereignty and how it treats the people. Human rights are obviously a necessary and natural response to specific threats to human dignity, but the assumption that those rights apply globally and cannot be exempted in a particular cultural situation or because of domestic politics is itself discriminatory against many ancient civilizations and cultures that later reached the arena of globalization and the traditional international definition of human rights dictated to them and in many cases even by politicizing things, has become a tool to use force against those civilizations.
At the same time, the Universal Declaration of Human Rights and the Constitution of the Islamic Republic of Iran have a common legal origin. The origins of Islamic law are the four sources of tradition, the Qur’an, consensus and reason, and the rational source is common to Western human rights and Islamic law. The intellectual source has provided the possibility of change according to temporal and spatial changes in Islam. Western human rights and Islamic law also share principles, namely the belief in the unity of mankind as well as the inherent dignity of human beings. Nevertheless, Western human rights and Islamic law differ in (1) the compatibility of laws and (2) the legitimacy of laws. However, even according to many legal experts, the Iranian government has acceded to a number of conventions, including charters, declarations, and covenants, for years without any reservation, and has been required to comply with their provisions under Article 77 and Article 9 of the Civil Code. However, it should be understood that the Iranian legal system is based on Islamic norms and cannot give up some of its principles, so in those cases, both legal systems (Western human rights and Islamic law) must understand the facts and conditions, the parties through interaction and dialogue try to better understand each other’s basics.
If the West seeks to show genuine goodwill, while on the other hand, Iran is also trying to adapt to the process of globalization, it must accept that the system of the Islamic Republic of Iran is based on religion and beliefs, with the emergence of which human rights have crystallized in the form of religious texts and after centuries, is now reborn in the constitution of the Islamic Republic. The government and the ruling system try to bring the fundamental rights and freedoms of the nation to the forefront and even want to introduce the Islamic society to the world as a model of a superior society. A society in which success and living will be a source of peace, security, and pride because it is believed that the teachings of Islam are instructive in all aspects of human life and is based on the structure and semantic system of monotheistic thinking that explains and preserves the principle of human dignity.