ovde - vera znanje mir

On Thursday, dozens of priests and cleaners came to the fortress-like church to scrub and sweep
the floors, walls and rafters ahead of the Armenian and Orthodox Christmas, celebrated in the first
week of January. Thousands of tourists visited the church this week for Christmas celebrations.
But the cleanup turned ugly after some of the Orthodox faithful stepped inside the Armenian
church’s section, touching off a scuffle between about 50 Greek Orthodox and 30 Armenians.
Palestinian police, armed with batons and shields, quickly formed a human cordon to separate the
two sides so the cleaning could continue, then ordered an Associated Press photographer out of the
church.
Four people, some with blood running from their faces, were slightly wounded.
http://www.cbsnews.com/stories/2007/12/28/world/main3652603.shtml
Islam and Human Rights
Tuesday, December 25th, 2007
This paper is divided into two parts. The first part explores the relationship between Islam and
some of the major ideas associated with democracy and human rights. The second part of the
paper argues that Islam embodies a concept of the human being that goes beyond rights. This
larger vision of the human being is premised upon a worldview which is diametrically different
from what inspires and informs contemporary Western thinking on human rights.
Rule of Law
Some of the major ideas associated with democracy and human rights would be in harmony with
Islamic thought. The rule of law, a cardinal principle of democratic governance, is central to
Islamic jurisprudence. Centuries ago, Islam recognised that all decisions, acts and procedures of
public authorities at `all levels cannot be valid or legally binding save to the extent they are
consistent with the law’. This is, of course, linked to the concept of `due process’. As in any
society based upon democratic norms and procedures, Islamic law states that `you cannot deprive
a man of life, liberty or property except by due process of law’.
Islamic law is also a firm advocate of a just, equitable judicial process. It is a concept which is
rooted in the Quran itself, the ultimate source of guidance for the Muslim. For the Quran lays
tremendous emphasis upon judging between people in a just and equitable manner. It says for
instance, `Be staunch in justice, witnesses for God, even though it be against yourselves or (your)
parents or (your) kindred, whether (the case be of) a rich man or a poor man, for God is nearer
unto both (than you are). So follow not passion lest you lapse (from truth) and if you lapse or fall
away, then lo! God is ever informed of what you do’. It is this concept of justice and equity which
inspired the famous Caliph Ali ibn Talib to advise judges that `when the truth is presented they
must pass their judgements without fear, favour or prejudice’. Equally significant, he envisaged a
judiciary that would be `above every kind of executive pressure or influence, fear or favour,
intrigu e or corruption’. It was one of the earliest declarations in history by a head of state of the
importance of an independent judiciary. So important was this principle, that a number of judges
in Muslim history were prepared to be put to death, tortured or dismissed rather than sacrifice the
independence of their office.
Islam, right from the outset, also limited the power and authority of rulers. Limiting state authority
is yet another democratic norm. In Islamic jurisprudence, `political power must be exercised
within the framework of the Shariah’ (the supreme law of the Muslim community). What this
means is that the ruler should subordinate himself to laws, values and principles in the religion.
Accountability
Limiting state authority should be juxtaposed with another crucial democratic principle — the
principle of public accountability. Because of the significance attached to this principle in early
Islam, it became a vital element in Islam philosophy. Leaders had to account to the people not
only on matters pertaining to general administration but more so on how public funds were