Mi smo sinove Ademove, doista, odlikovali
Ideja ljudskog dostojanstva u islamu je stara koliko i sam dini islam! To dostojanstvo dolazi direktno iz Kur'ana i hadisa poslanika a,s. To nije rzultat društvene ili političke evolucije, kao što je to slučaj drugih sistema, u kojim je ideja o neotuđivom ''ljudskom dostojanstvu'' je relativno moderna ideja, koja se razvila nakon druge evolucije u pravne, socijalne i politčke sfere.
Kur'an draga braćo, izričito navodi da su ademovi potomci odlikovani! Mnogo vjekova kasnije, ''Univerzalne deklaracije o ljudskim pravima bi odjekivalo ovaj stih koji kaže: Priznavanje urođenog dostojansva, jednakih i neotuđivih prava cijelog ljudskog roda je temelj slobode.''
Dostojansvo ''ademovih potomaka'' je sastavni element islamskog sistema vjerovanja, i to je jako povezano sa vjerskim uvjerenjima i etikom. Sam pojam ''ademovi potomci'' već isključuje svaku dikriminaciju na osnovu rase, boje kože ili pola.
Ljudkso dostojanstvo je univerzalno, jer sva ljudska bića su ademovi potomci, i to je čvrsto utvrđeno tekstom vjere, koji ne samo da podržavaju ovaj pricip, već propisuje (odeređuje) kaznu za one koji ga krše!
Na primjer, ljudski život je svet. Kaže uzvišeni u suri En'am 151: Ne ubijajte onog koga je Allah zabranio ubiti, osim kada to pravda zahtijeva – eto, to vam On preporučuje da biste razmislili. A kazna je nastala u slučaju pravde. Kaže uzvišeni u suri Bekare 178: O vjernici! Propisuje vam se odmazda za ubijene: slobodan – za slobodna, i rob – za roba, i žena – za ženu.
To je kazna koja se primjenjuje u specifičnim zakonskim uvjetima koji su objašnjeni deteljno u islamkom pravu. To su uvjeti koji jamče prava društva kao i pojedinaca. Slično tome, sadaka, zekat (milostinja) je institucija da podrži dostojanstvo svih ljudkih bića, i da osigura da se ispune osnovne potrebe. Kaže uzvišeni u suri Mearidž 24-25: I oni u čijim imecima bude određen dio. Za onoga koji prosi i za onoga koji ne prosi.
Obavezni zekat koji je jedan od stubova islama, posebno se izdvaja udio imovine ljudi da podstakne na socijalnu solidarnost u muslimanskom društvu. Allah dž,š, opisuje u Kur'anu kategorije ljudi koji imaju pravo na ova sredstva da bi se sačuvala njihova egzistencija. U suri Tevba 60 kaže uzvišeni: Zekat pripada samo siromasima i nevoljnicima, i onima koji ga skupljaju, i onima čija srca treba pridobiti, i za otkup iz ropstva, i prezaduženima, i u svrhe na Allahovom putu, i putniku. Allah je odredio tako! – A Allah sve zna i mudar je.
Ljudsko dostojanstvo je osnova ljudske jednakosti! Kur'an nas uči da je jedini pravi kriterij po kojem ljudi mogu nadmašiti druge jeste bogobojaznost, te obavljanje dobrih djela koja proizilaze iz bogobojaznosti. Allah dž,š, kaže u suri Hudžurat 13: O ljudi, Mi vas od jednog čovjeka i jedne žene stvaramo i na narode i plemena vas dijelimo da biste se upoznali. Najugledniji kod Allaha je onaj koji Ga se najviše boji, Allah, uistinu, sve zna i nije Mu skriveno ništa.
Dini islam upozorava na diskriminaciju protiv ljudi na temelju rase ili boje kože. Kad je jedan od ashaba rekao drugom ashabu nazivajući ga ''sinom crkinje'' poslanik a,s, mu je rekao da on u sebi ''ima klicu džahilijeta'' i da su to riječi iz perioda džahilijeta. Taj ashab je stavio (spustio) svoj obraz na zemlju ispred osobe koju je vrijeđao te zatražio da mu osoba oprosti.
Otkako je Kur'an objavljen ljudsko dostojanstvo nikada nije bilo samo moto ili slogan, već princip koji je sastavni dio islama, uvjerenja i etike. Razlikuje se po tome što se oslanja na opšti koncept islamskih uvjerenja. U islamu ljudsko dostojanstvo je važno pravo koje se temelji na jasnim temeljima islama.
Ljudska bića su najplemenitija stvorenja, njihova čast dolazi iz činjenice da je Allah dž,š, stvorio našeg oca Adema a,s, i udahnuo u njega svoj ruh. Kaže uzvišeni u suri Hidžr 29: I kad mu dam lik i u nj udahnem dušu, vi mu se poklonite!" Zatim je podučio Adema a,s, svim imenima svih stvari, u suri Bekare 31 uzvišeni kaže: I pouči On Adema nazivima svih stvari, a onda ih predoči melekima i reče: "Kažite Mi nazive njihove, ako istinu govorite!"
Kur'an nas uči i tome da od svih stvorenja, ljudska bića su najsavršenija, s obzirom na njihov ustav i morfologiju, uzvišeni kaže u suri Tin 4: Mi čovjeka stvaramo u skladu najljepšem. Ovo u svakom slučaju ne sprečava ljudska bića da imau pri sebi slabosti, u njihovom stvaranju, kaže uzvišeni u suri Nisa 28: Allah želi da vam olakša – a čovjek je stvoren kao nejako biće. Zatim uzvišeni veli u suri Isra 11: Čovjek i proklinje i blagosilja; čovjek je doista nagao. Zatim kaže u suri Kehf 54: Ali je čovjek, više nego iko, spreman raspravljati.
Zatim kaže u suri Enbija 37: Čovjek je stvoren od žurbe. Zatim kaže u suri Beled 4: Mi čovjeka stvaramo da se trudi.
Ipak su ljudska bića Allahova stvorenja koju su odabrana i kojima je data sloboda izbora, oni su ti kojima je podvrgnuto odnosno podčinjeno sve ono što je na nebesima i sve ono što je na Zemlji. Kaže uzvišeni u suri Džasije 13: I daje vam da se koristite onim što je na nebesima i onim što je na Zemlji, sve je od Njega. To su, zaista, pouke za ljude koji razmišljaju.
Mnogi ajeti kazuju da je Allah dž,š, stvorio svijet u službi čovjeka! Sam svemir, kroz smjene dana i noći, sunca i mjeseca, zviijeza i planina te njihovih orbita, sve nam to pokazuje bezbrojne aspekte Allahovih blagodati koje su ukazane čovjeku.
Dakle dostojanstvo koje je Allaha dž,š, potvrdio čovječanstvu nije samo epitet, već sastavni dio islama, podržan i potvrđen u Kur'anu i sunnetu poslanika a,s. To ljudsko dostojanstvo i dalje postoji od trenutka kad se osoba rodi, tokom života pa čak i nakon smrti.
Zaista djeca su blagodat za roditelje kad se beba rodi, od tog momenta postaju jedinstvene osobe koje zaslužuju da žive i da uživaju svoja osnovna ljudska prava u društvu. Onda kad umru, i tada se tretiraju dostojanstveno. Gasule se, zatim se stavlaju u ćefine a zatim se stave u kabur te se klanja i dženaza namaz, gdje se upućuje dova za njih. Islam nas upozorava da ne kršimo svetost ljudskog tijela, osim za legitimne potrebe.
Zbog toga je zabranjeno da se unakazi tijelo čak i kad je osoba preselila, i koje ništa ne osjećaju od boli. Poslanik a,s, takođe je zabranio da se lome kosti mrtvaca, iz poštovanja prema umrlom. Aiša r,a, prenosi da je poslanik a,s, rekao: Lomljenje kostiju mrtve osobe je kao i lomljenje kostiju dok je osoba živa. Imam Ebu Davud
Islam je sistem vrijednosti i kao takav je bio prvi u prepoznavanju ljudskog dostojanstva kroz historiju čovječanstva, mnogo prije svih konvencija i prava u modernom dobu. Mi ovo imammo više od 14 stoljeća.
Kaže uzvišeni u suri Isra 70: Mi smo sinove Ademove, doista, odlikovali; dali smo im da kopnom i morem putuju, i opskrbili ih ukusnim jelima, i dali im velike prednosti nad mnogima koje smo stvorili.
Imamsedin / April 8th 2016 / 1st Rajab 1437H
We have honored the children of Adam
The idea of human dignity in Islam is as old as Islam itself. It comes straight from the Qur’an and the Prophet’s Sunnah. It is not the result of social or political evolution, as it is in the case of other systems of thought, in which the idea of inalienable “human dignity” is a relatively modern idea, developed after a long evolution in the legal, social and political spheres.
The Qur’an explicitly states that the children of Adam are honored. Many centuries later, the Universal Declaration of Human Rights would echo this verse, saying: “Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom...”
The dignity of “the children of Adam” is a constituent element of the Islamic belief system, and it is strongly linked to religious beliefs and ethics. The very term “children of Adam” already excludes any discrimination based on race, color, or gender.
Human dignity is universal, since all human beings are Adam’s descendants, are firmly established by religious texts that not only uphold this principle, but also evoke penalties for its violation.
For instance, human life is sacred. Allah says: “And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right.” Surah al-An’am: 151
A penalty is incurred in the event a violation. Allah says:O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female.” Surah al-Baqarah: 178
It is a penalty that is applied in respect of specific legal conditions detailed in the books of Islamic law (fiqh). These are conditions that guarantee the rights of the both society and the individual.
Similarly, charity is an institution to uphold the dignity of all human beings and ensure that their basic needs are met. Allah says: And those within whose wealth is a known right, for the petitioner and the deprived.” Surah al-Ma’arij: 24 - 25
The obligation of zakat (obligatory almsgiving), which is one of the pillars of Islam, specifically allocates a share of people’s property to foster social solidarity in Muslim society. Allah describes in the Qur’an the categories of people who are entitled to receive these funds from society for their livelihoods: “The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors [to those fighting], and for the cause of God, and (for) the wayfarers [in need]." Su rah at-Tawbah: 60.
Human dignity is the basis for human equality. The Qur’an teaches that the only real criterion by which people surpass each other is that of piety– and the performance of righteous deeds that result from it. The Qur’an states: “O humanity! We have created you male and female, and have made nations and tribes that ye may know one another. Indeed! Noble of you in the sight of Allah is the most righteous of you.” Surah al-Hujurat: 13
Islam warns never to discriminate against people on the basis of race or skin color. When a Companion of the Prophet yelled at another Muslim by calling him “the son of a black woman” the Prophet scolded him and told him that his words betrayed the ignorance of the days before Islam. Such an attitude was that of primitive and ignorant societies. The noble Companion then laid his cheek on the ground in front of the person he insulted and then asked that person to forgive him.
Ever since the Qur’an was revealed, human dignity has never been a mere slogan, but rather a principle that is integral to Islam’s legal system, beliefs and ethics.
Indeed, it is distinguished by the fact that it relies on a general conception of Islamic beliefs. In Islam, human dignity is an important and irrevocable right established on clear foundations. To begin with, human beings are the noblest and most favored of creatures. Their honor comes from the fact that Allah shaped their first father with His own Hands. Allah says: “So, when I have made him and breathed into him of My spirit, then fall down to him in prostration.” Surah al-Hijr: 29.
He then taught Adam the names of all things. Allah says: “And He taught Adam all the names, then showed them to the angels, saying: Inform me of the names of these, if you are truthful.” Surah al-Baqarah: 31.
The Qur’an shows that, of all creatures, human beings are the most perfect, considering their constitution and morphology. Allah says: “Surely We created the human being of the best of forms.” Surah al-Tin: 4
This does not prevent human beings from having weaknesses inherent in their creation, and indeed Allah says: “Truly the human being was created weak.” Surah al-Nisa’: 28
Nevertheless, human beings are the creatures Allah endowed with free will and reason. They are the ones to whom He subjected what is in the heavens and on Earth. Allah says: “And has made of service unto you whatsoever is in the heavens and whatsoever is in the Earth.” Surah al-Jathiyah: 13.
Many verses of the Qur’an assert that God has placed the world at the service of humanity. The universe itself, through its course and regularity, the day and night, as well as the path of the Sun, the Moon, the stars and planets in their respective orbits, shows us innumerable aspects of Allah’s blessings toward humanity and many signs of His greatness and power.
Thus, the dignity Allah has conferred upon humanity is not just an honorary epithet, but an integral part of Islam, supported and confirmed by many passages of the Qur’an and Sunnah. This human dignity persists from the time a person is born birth, throughout life, and even after death.
Indeed, children are a blessing for their parents at the time of their birth. From that time on they are unique persons who deserve to live and enjoy their rights in human society. Then when they die, they are treated with dignity. They are washed and then a funeral prayer is conducted for them where people pray for them to receive Allah’s mercy and forgiveness. Islam warns us not to violate the sanctity of the human body except for a legitimate need. Therefore, it is forbidden to mutilate a body even of the deceased who cannot feel anything. The Prophet also forbade breaking the bones of the deceased, in respect for the dignity God has conferred upon the human being.
Aisha reported that Allah’s Messenger said: “Breaking the bones of a dead person is the same as breaking them while he is alive.” Imam Abu Dawud
Islam was the first value system in history to recognize human dignity in such a comprehensive manner, long before all of the conventions and treatises that have been drafted in the modern era. Muslims have appreciated this for more than fourteen centuries.
Allah grants this dignity, and it is general to all human beings, regardless of their ethnic origin, color or social standing.
Islamic Law protects the rights of non-Muslims living in Muslim lands. It guarantees the sanctity of their lives, persons, honor and property, whether as members of the Muslim polity or as people at peace with the Muslim polity living outside of it.
These matters are described in detail in the Qur’an and Sunnah. They are further expounded upon in the books of Islamic Law that draw upon those two sources. Allah said in surah Al-Isra 70:And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.
Imamsedin / April 8th 2016 / 1st Rajab 1437H
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