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“Everyone has the right to seek and to enjoy in other countries asylum from persecution” (Article 14, Universal Declaration of Human Rights). It is hard to ignore the sight of Syrian Alan Kurdi being washed up against the shores of Turkey. Despite fulfilling the conditions to be granted asylum according to the 1951 Convention relating to the Status of Refugees and its 1967 Protocol - a well-founded fear of being persecuted due to being a particular member of society, outside of his habitual residence, and the inability of pursuing protection in his country - Kurdi was denied his legal refugee status. However, the process of granting asylum is not as simple as checking off the conditions: factors such as state sovereignty take into account. …show more content…
As asylum is essentially the right of the state to grant (Elmadmad, 2008) and not of the individual, we witness cases like Kurdi’s. Since Muslims contribute significantly to the number of refugees, the United Nations High Commissioner for Refugees (UNHCR) and Organisation of Islamic Co-operation (OIC) chaperone comparative studies on Islamic Refugee Law and International Refugee Law. As I studied a book relating to this by Abou-El-Wafa, I realised that both laws have similar humanitarian principles and seem to be able to complement each other to improve the current laws although Islamic Refugee Law exists greatly in theory but is invisible in practice today. What further strikes me is there are insufficient legal advancements in Malaysia to protect refugees. Not only is the 1951 Convention not ratified here, there is no domestic Refugee Law available. Consequently, refugees especially Rohingya are not properly documented which obstruct their rights to freedom of movement and education. Sadly, due to no “refugee” status, they are subject to arrests anytime as “illegal

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