“Human rights angel”

There is actually a book about this...
https://www.upenn.edu/pennpress/book/15592.html

Far from understanding myth as a mode of deceptive discourse, scholars in the field of religious studies understand myth as a form of human labor that serves the function of generating meaning, solidarity, and order within all manner of human communities. https://www.opendemocracy.net/en/openglobalrights-openpage/seeing-myth-in-human-rights/

Instead of offering arguments or strictures, myths are narratives that assert their descriptions of the world, and the moral imperatives stemming from these descriptions, in a way that makes them appear beyond dispute.

When the UDHR was put to a vote in the UN General Assembly on 10 December 1948, the UN had 58 member states from across North and South America, Europe, Asia, the Middle East and Oceania, a number that has since grown to over 190.

When someone expressed astonishment that so many different cultures and religions could reach universal consensus on a vast number of ethical issues, Jacques Maritain commented “Yes, we agree on these rights, providing we are not asked why. With the ‘why,’ the dispute begins”.

While the sources of many of the rights set out in the UDHR exist in some form or another across many cultures, the idea of “rights” themselves is a relatively modern European legal and philosophical development.

Religions themselves can be both universal and particular.

Religions, despite being different ethical, historical, and transcendental belief systems, are also not necessarily incompatible with one another.

One can't ignore the immense damage and injustice that has been done in the past when religions have attempted to impose their beliefs, values and practices on other cultures.

Muslims often attack the document as prejudicially anti-religious.

Even basic concepts like freedom and happiness have one meaning for a liberal humanist and another for a theist idealist who sees the purpose of human life as devotion to God. https://www.economist.com/erasmus/2018/09/14/a-sobering-look-at-islam-and-human-rights-discourse

Islamic thought about the family, for example, is oriented not only to the short-term happiness of individuals, and also to other perceived desirables such as “a reasonably stable household that produces a new generation of Muslims.”

H.A. Hellyer argues that Islam must rediscover the virtue of “rejuvenation” —new thinking about old texts and concepts— which, contrary to what many people say, is “deeply held within the Islamic tradition”.