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 Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم (Re: osama elkhawad)
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عزيزي أسامة،
أشكرك على تنزيل المادة كاملة.. في الحقيقة أنا هممت بذلك ولكن التحذير بحقوق الطبع جعلني أتوخى الحذر، ولكن عندما رأيتك تنقلها، قلت لنفسي: أهو لو حيجوا يغرموا، حيغرموا أسامة البدا بالنقل وليس أنا، الناقل من ناقل.. "أنا أمزح طبعاً" ولكن أرجو ألا يكون عملنا هذا غير قانوني، فبتاعين النشر ديل ما معروفين خاصة أن العقوبة غير محددة، لكن الحمد لله أنه لن يكون فيها بتر لليد من مفصل الكف!! لكن برضو الغرامة دي شيتن ما عندنا ليهو جزلان تخين..
المهم سأثبت الجزء المهم من الموضوع ريثما أعود بالإجابة والتعليق على أسئلتك..
ياسر
Islam and Human Rights
To be clear on the point, in raising this question I am not suggesting that Islam is
either fully supportive or inherently antagonistic to human rights. Rather, as
indicated earlier, the relationship is open to engagement and transformation
precisely because it is contingent on an interactive web of internal and external
factors and forces. Like other major religious and cultural traditions, Islam
9 An-Naim: ‘The Best of Times’ and ‘the Worst of Times’: Human Agency and Hu
Produced by The Berkeley Electronic Press, 2004
10
provides a basis for upholding human rights and dignity through its own account
of what it means to be human. But these dimensions of the Islamic traditions (in
the plural) should be seen as open to critical reflection and reformulation among
the believers themselves, because of the inherent and permanent diversity of the
tradition itself. There are not only similarities as well as variations in perceptions
and practices of human rights and dignity among Muslims and Islamic societies,
but also possibilities of change in relevant attitudes and practices. By the same
token, however, outcomes can either be positive or negative from a human rights
perspective.
The human rights framework is commonly perceived to be a universal
secular vision of what it means to be human, and a call for the urgency and
necessity of protecting the innate rights of all human beings everywhere in the
world. The mistaken view that this perception of human rights has nothing to do
with the Islamic traditions, if not actually being contrary to them, is largely due to
the fact that the present articulation of the human rights framework arose out of
the experiences of Western societies. To suggest that human rights are ‘Western’
is a contradiction in terms, because that means they cannot be universal, which is
their essential quality as the equal rights of all human beings. That is, these rights
have to belong to all cultural and religious, including Islamic, traditions if they are
to be human rights at all. Moreover, these rights are needed by Muslims for
protection against abuses and excesses of the powers of the state that gave rise to
Western articulations of these rights. Since the same model of European
territorial-state has become ‘universalized’ through colonialism, and remains the
dominant form of political organization throughout the world, the human rights
framework that has evolved in response to that reality is now equally relevant
everywhere.
However, while I believe that this view ‘ought’ to be generally accepted
and acted upon as one of the main foundations of the universality of human rights,
it is also clear that this is not the case at present. A common objection in my
experience is how can the human rights framework claim to be universally valid
and applicable without taking into account the permanent and profound cultural
and religious diversity of human societies around the world. But to me the
question is how can we Muslims, together with all other societies, make this
happen, instead of complaining that it is not done by others for us. My own
approach would therefore emphasize a proactive process for promoting consensus
around the concept and content of human rights through the human agency of all
actors, rather than expect it to emerge on its own. In relation to the subject of this
article in particular, the process also includes ‘negotiating’ the complex and
contingent relationship between Islam and human rights, as it plays out in each
social context. I have attempted to elaborate a specific methodology from an
Islamic perspective, especially in Toward an Islamic Reformation (1990), but
10 Muslim World Journal of Human Rights Vol. 1 [2004], No. 1, Article 5
http://www.bepress.com/mwjhr/vol1/iss1/art5
11
would also consider any alternative approach that can effectively address the
following parameters of that process of negotiation.
First, some elements of the historical Islamic traditions, like other major
religious traditions, are not readily consistent with the key human rights principle
of non-discrimination, especially regarding the rights of women and non-
Muslims. This difficulty is compounded by the common perception that these
aspects of what is known as Shari`ah are inviolable because they are divinely
ordained. This apparent incompatibility is emphasized by a perception of the
human rights framework as necessarily and exclusively based on a secular
universal vision of humanity.
At the same time, this tension must be mediated because it is critical for
the binding force and practical efficacy of human rights everywhere, and not only
in Islamic societies, as noted earlier. With Muslims constituting a fifth of the total
world population, excluding them from the universal validity and application of
human rights would really undermine them everywhere. Since there is no reliable
international mechanism for enforcing human rights standards against the will of
national governments, human rights advocates need to motivate the general
populations of territorial states to pressure their own government to ratify and
enforce human rights treaties. The way this is done in various social, cultural and
religious settings is relevant to what can happen in other societies.
In Islamic societies, efforts to legitimize and effectuate human rights
through social movements need to include effective responses to counter
arguments that governments are likely to use in resisting such pressures which
limit and constrain their own powers. The allegation that human rights are an
anti-Islamic Western imposition is a clear example of this sort of pretext, used by
ruling elite to escape responsibility for violating the rights of Muslims as well as
non-Muslims. In other words, to mobilize public opinion and motivate civil
society organizations in their own societies, human rights scholars and advocates
in Islamic societies must understand how to transform the relationship between
these rights and local cultures, political context, economic factors, and so forth.
This process calls for the sort of questioning of deeply entrenched assumptions
about Islam and Muslims, and challenging of social institutions and uprooting of
political structures that is now facilitated by the current global environment as
suggested at the beginning of this article.
For instance, I believe that the dichotomy between the religious and
secular is often exaggerated to suggest an inherent incompatibility of the two,
though they are in fact interdependent. For example, Muslims believe that the
Qur’an is the literal and final word of God, and Sunnah (traditions of the Prophet)
is the second divinely inspired source of Islam. But both sources have no
meaning and relevance in the daily lives of believers and their communities
except through human understanding and behavior. The Qur’an was revealed in
11 An-Naim: ‘The Best of Times’ and ‘the Worst of Times’: Human Agency and Hu
Produced by The Berkeley Electronic Press, 2004
12
Arabic, which is a human language that evolved in its own specific historical
context, and many verses of the Qur’an were addressing specific situations in the
daily lives of early Muslims at that time (610 to 632 CE) in their local context of
western Arabia. Sunnah also had to respond to the immediate concerns arising in
that context, in addition to broader matters. Thus, human agency was integral to
the process of revelation, interpretation and daily practice from the very beginning
of Islam, initially of the Prophet, and subsequently generations of Muslims who
adhered to the Qur’an and Sunnah according to their own understanding in their
respective historical context and daily experiences.
It is therefore clear that a sharp distinction between the religious and
secular is misleading. Religious precepts necessarily respond to the secular
concerns, and have practical relevance only through their acceptance and
application by the believers in their daily lives. In other words, religious doctrine
is necessarily implicated in the secular, and the secular is perceived by believers
to be regulated by religious doctrine. This does not mean that there is no
transcendental dimension to Islam for believers. Rather, it is simply to say that
the practical relevance and utility of the social order of Islam are contingent upon
human understanding and practice, which testifies to its ability to provide for the
practical needs of its adherents. This point is critical for the theological basis of
the relationship between Islam and human rights today.
In conclusion, these are the best of times and the worst of times for
Muslims, with infinite possibilities in either direction, dependent on the way we
all use or abuse our human agency. These are the worst of times as we continue
to be the object of imperial aggression and neo-colonization, suffering with other
peoples around the world the worst violations of our individual and collective
human rights at the hands of our own governments and through the excesses of
global capitalism. They are also the best of times because the present crises
enable us to transcend the limitations of our traditional assumptions about Islam
and Muslims, to challenge and transform our social and political institutions. The
possibilities of human agency are infinite, and the rest is up to all of us,
everywhere, and whatever our religious, ideological and/cultural affiliations may
be.
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| العنوان |
الكاتب |
Date |
 عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-26-04, 10:24 AM |
 Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-26-04, 01:13 PM |
| اختلاف الكاتب مع الفكر الجمهوري | osama elkhawad | 11-26-04, 01:26 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-26-04, 09:33 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 11-26-04, 11:38 PM |
| وحاجيك تاني عن تطوير التشريع | osama elkhawad | 11-27-04, 04:35 AM |
| لتمييز خطاب الاستاذ من خطاب بقية الجمهوريين اثرنا ان نطلق عليه "خطاب الاستاذ | osama elkhawad | 11-27-04, 08:33 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-27-04, 08:56 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 11-28-04, 06:12 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 11-28-04, 06:23 AM |
| حول ""ما بعد صدمة الاستشهاد\المقتل" | osama elkhawad | 11-28-04, 04:38 PM |
| Re: حول ""ما بعد صدمة الاستشهاد\المقتل" | Yasir Elsharif | 11-29-04, 02:49 PM |
| كنا نأمل في تعليق من "الأخوان الجهوريين "في المنبر | osama elkhawad | 11-28-04, 08:24 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-28-04, 11:36 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 11-29-04, 00:12 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-29-04, 00:29 AM |
| كويس انو لقيتك ما مساهم بي مداخلة "سمينة" | osama elkhawad | 11-29-04, 00:42 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | أحمد الشايقي | 11-29-04, 01:07 AM |
| عزيزي احمد يبدو أنك ما عندك أكروبات ريدر | osama elkhawad | 11-29-04, 01:28 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 11-29-04, 02:44 AM |
| في انتظار مساهمتك | osama elkhawad | 11-29-04, 02:56 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 11-29-04, 07:22 AM |
| لقد طال انتظاري وانتظار القراء لعل المانع خير | osama elkhawad | 11-29-04, 11:08 PM |
| Re: لقد طال انتظاري وانتظار القراء لعل المانع خير | Yasir Elsharif | 11-30-04, 05:56 AM |
| Re: لقد طال انتظاري وانتظار القراء لعل المانع خير | Dr.Elnour Hamad | 11-30-04, 07:50 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-30-04, 08:59 AM |
| "نهاية التاريخ" في اطار فهم خطاب الأستاذ | osama elkhawad | 11-30-04, 01:28 PM |
| عن "خيبة الانتظار" | osama elkhawad | 11-30-04, 02:54 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 11-30-04, 04:05 PM |
| هل قال الاستاذ أنه نبي؟؟؟ وهل قال أنه سيكون "المسيح المحمدي"؟؟؟ | osama elkhawad | 11-30-04, 06:22 PM |
| Re: هل قال الاستاذ أنه نبي؟؟؟ وهل قال أنه سيكون "المسيح المحمدي"؟؟؟ | Yaho_Zato | 11-30-04, 08:32 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | عبدالمنعم عبدالله | 11-30-04, 08:01 PM |
| كيف تسنى للأستاذ محمود أن يقصيهم من مسرح "النبوءة" و"المسيحية القادمة"؟؟ | osama elkhawad | 11-30-04, 08:07 PM |
| وبكرا حنواصل الكلام | osama elkhawad | 11-30-04, 09:33 PM |
| ما هي المسوغات التي جعلته يصل الى هذا التحقيب الجديد ل"الانقلاب الكبير"?? | osama elkhawad | 12-01-04, 07:08 PM |
 Re: ما هي المسوغات التي جعلته يصل الى هذا التحقيب الجديد ل"الانقلاب الكبير"?? | Yasir Elsharif | 12-02-04, 01:47 AM |
| سأحاول التعليق على كلام النور | osama elkhawad | 12-02-04, 09:25 AM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 12-02-04, 01:25 PM |
| up | osama elkhawad | 12-03-04, 07:37 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 12-04-04, 05:43 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | إسماعيل التاج | 12-04-04, 08:15 PM |
| أرحب بأخينا التاج اسماعيل | osama elkhawad | 12-04-04, 08:49 PM |
| نعود لمواصلة البوست | osama elkhawad | 12-04-04, 11:55 PM |
| أخلع نعلي أمامكم بوصفكم من عايش الفكرة وعاصرها ,وهي خبرة جليلة | osama elkhawad | 12-05-04, 02:06 AM |
| ما لم يسرني هو:"قلة المداخلات" | osama elkhawad | 12-05-04, 02:34 AM |
| ثلاثة اتجاهات | osama elkhawad | 12-05-04, 03:15 AM |
| Re: ثلاثة اتجاهات | Yasir Elsharif | 12-05-04, 06:25 PM |
| واذا فشلت كل محاولاتنا, فسأقول كلامي وانصرف | osama elkhawad | 12-05-04, 11:55 PM |
| Re: واذا فشلت كل محاولاتنا, فسأقول كلامي وانصرف | Yasir Elsharif | 12-07-04, 07:20 AM |
| ما تخلي العفريتة تطول | osama elkhawad | 12-07-04, 10:43 AM |
| Re: ما تخلي العفريتة تطول | Yasir Elsharif | 12-09-04, 01:04 AM |
| فارجو ان تقلل من العفرته | osama elkhawad | 12-09-04, 12:18 PM |
| | Yasir Elsharif | 12-10-04, 01:40 AM |
| الشريعة الإسلامية السلفية، بمقاييس اليوم، غير دستورية!! لماذا؟؟ | Yasir Elsharif | 12-11-04, 03:37 PM |
| سأرد عليك بالتفصيل | osama elkhawad | 12-12-04, 02:19 AM |
| Re: سأرد عليك بالتفصيل | Yasir Elsharif | 12-13-04, 02:23 AM |
| من أين لك هذا التحقيب الجديد? | osama elkhawad | 12-13-04, 04:12 AM |
| Re: من أين لك هذا التحقيب الجديد? | Yasir Elsharif | 12-13-04, 09:21 AM |
| شكرا مرة ثانية أخي ياسر على التعقيب | osama elkhawad | 12-13-04, 11:23 AM |
| وسأعرج الان الى التعليق على وجهة نظرك ووجهة نظر الدكتور النور حمد | osama elkhawad | 12-13-04, 10:57 PM |
| Re: وسأعرج الان الى التعليق على وجهة نظرك ووجهة نظر الدكتور النور حمد | Yasir Elsharif | 12-14-04, 06:58 AM |
| "صياغات مربكة" | osama elkhawad | 12-15-04, 02:33 PM |
| صياغاتك لهذا الرأي مربكة | osama elkhawad | 12-15-04, 03:54 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 12-18-04, 04:33 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | Yasir Elsharif | 12-19-04, 02:24 AM |
| تسمية قوانين سبتمبر | osama elkhawad | 12-20-04, 04:42 PM |
| قوانين سبتمبر | osama elkhawad | 12-21-04, 12:08 PM |
| Re: عن حقوق الانسان في المجتمعات الاسلامية-مقال جديد لعبدالله أحمد النعيم | osama elkhawad | 01-05-05, 00:38 AM |
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Yasir Elsharif
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