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Droits de I 'Enfant dans le Christianisme,
En comparaison avec la
Convention des Droits de I'enfant
(Nations unies)
_ Resume _ Dr. Salim Daher
Ce sujet a ete aborde sous tois rubriques:
I_ L'enfant dans le livre Saint, surtout dans l'Evangile.
II _ L'enfant dans les enseignements des Eglises Chretiennes.
III _ Droits de l'enfant dans le Livre Saint, les documents, les
publications et les lois ecclesiastiques, en comparaison avec la Convention
des droits de l'enfant (adoptee par l'Assemblee Generate des Nations-Unies
en 1989).
Dans 1' etude que nous avons redige en arabe, nous avons mentionne plus
de deux cents references. Alors que dans ce resume, redige en langue
francaise, nous nous contentons de citer quelaues unes.
_ L'enfant dans le livre Saint, surtout dans l'Evangile
Jesus Christ, notre Dieu Vivant, Fils du Dieu vivant, est venu au monde,
comme Enfant. II est ne comme enfant Divin, dans la pauvrete et l'humilite.
Lorsque Jesus a grandi et a commence a precher la bonne nouvelle au
monde, il a voue aux enfants un amour et une attention incomparables.
«Laissez venir a moi les petits enfants, ne les empechez pas, car c'est a leurs
pareils qu'appartient le royaume de Dieu». C'est par ces paroles que Jesus _
Christ, notre sauveur, s'est adresse aux apotres quand ceux- ci ont repousse
les enfants qu'on lui amenait, pour qu'il appose ses mains sur eux et les
benisse. Ceci montre qu'il y a une relation directe entre Jesus et l'enfant.
Dans une autre occasion Jesus a dit a ses apotres «... Si vous ne devenez pas
comme les petits enfants, vous n'entrerez pas dans le Royaume des Cieux».
(Mathieu. 19: 14; Idem Marc: 10: 14 et Luc 18 : 16). Jesus Christ ne donne-
t-il pas l'enfant en exemple que les grands doivent suivre? Les adultes ne
peuvent entrer au paradis que s'ils sont dotes de qualites qui caracterisent
l'enfant, telles que l'innocence la purete, la douceur, et la simplicite. "En
verite, je vous le declare, si vous ne changez et ne devenez comme les
enfants, non vous n'entrerez pas dans le royaume des cieux" (Matthieu 18 :
13).
Pour Jesus quiconque se fera petit comme cet enfant, sera le plus grand
dans le royaume des cieux". (Matthieu 18:4).
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Et Jesus a invite les gens a accepter les enfants Et celui qui recoit l'un
d'eux en son nom, le recevra lui-meme. (Ainsi il s'est mis sur un meme pied
d'egalite avec les enfants). "Qui accueille en mon nom un enfant comme
celui la m'accuille moi _ meme" (Matthieu 18: 5 idem Marc 9:36, 37 et Luc
9:47, 48). Notre Seigneur remercie Dieu le Pere, d'avoir donne aux enfants
le don de connaltre les mysteres. «je te loue, pere, Seigneur du ciel et de la
terre, d'avoir cache cela aux sages et aux intelligents et de Pavoir revele aux
tout _ petits» (Matthieu 1 1:25; idem Luc 10 : 21). Et il avertit les gens qui
ne respectent pas les enfants, car ces derniers devraient etre veneres, et des
anges veillent sur eux au ciel. "garder- vous de mepriser aucun de ces petits,
car, je vous le dis, aux cieux leurs anges se tiennent sans cesse en presence
de mon pere qui est aux cieux" (Matthieu 18: 10). De meme Jesus a prevenu
durement quiconque induira les enfants au peche.
Et en parlant du jugement dernier, Jesus Christ a precise que ceux qui
meritent de rentrer dans le royaume des Cieux, en recompense de leurs actes
sur cette terre", sont ceux qui ont aide chacun de mes freres les petits" -
c'est a dire chaque personne necessiteuse, et 1'enfant est l'un des premiers
qu'on doit aider.
L' amour enorme que porte Jesus aux enfants s'est reflete dans ses
enseignements, et aussi dans ses miracles, accomplis pour les plus
necessiteux d'entre eux. Nous en citerons seulement quelques uns de ses
miracles. II a gueri le fils d'un ouvrier du roi de Galilee, qui agonisait, apres
que son pere lui a demande de l'aider. "II y avait un officier dont le fils etait
malade a Capharnaiim. . . Jesus lui dit: "Va, ton fils vit"... Le pere constata
qui c'etait a cette heure meme que Jesus lui avait dit : "ton fils vit". (Jean 4:
46 a 53). De meme il a sauve la vie d'un enfant epileptique qui souffrait
depuis son enfance de maux de tete terribles, et il chassa le demon de lui
apres que son pere proclamasse sa foi en Jesus Christ.
Aussi, il a fait ressusciter le fils unique de la veuve de Nain, "Quand il
arriva pres de la porte de la ville, on portait tout juste en terre un mort, un
fils unique dont la mere etait veuve... et il dit: "Jeune homme, je te
l'ordonne, reveille _ toi". Alors le mort s'assit et se mit a parler. Et Jesus le
rendit a sa mere" (Luc 7: 12 a 15). Et une fille de douze ans, qui etait la fille
unique de l'un des chefs de la synagogue.
Tout au long des siecles, la Sainte Vierge Marie, Mere de notre Seigneur
Jesus Christ, a elle aussi comble les enfants de son amour et de sa confiance.
Elle est apparue a eux dans differents endroits: par exemple a Sainte
Bernadette, a Lourdes, a Lucia et Francois et Hyacinthe a Fatima.
Jesus Christ et Marie choisissaient souvent de petits enfants pour leur
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confier des missions graves dans la vie de PEglise et de Phumanite.
Les enseignements des Eglises chretiennes a propos de I' enfant
A l'instar de son Fondateur Jesus Christ, l'Eglise a, des le debut, voue
aux enfants l'amour et l'assistance dont ils avaient besoin, en reconnaissant
que 1' enfant est un etre humain, ne a I' image et a l'exemple de Dieu, et
jouissant de la dignite humaine. Et l'exemple que Jesus a incarne, dans son
amour pour les enfants, a porte les Eglises, au fil des siecles, a leur offrir
l'assistance et l'amour, et a defendre leur cause.
Ici, il est important de mentionner un element essentiel dans la foi
chretienne, et qui est selon St - Paul "Dieu est la source de chaque naissance
et creation".
La purete de l'ame de l'enfant le conduit vers Jesus, c'est - a - dire qu'en
raison de cette purete il se dirige vers Jesus. C'est pour cette raison que
l'Eglise catholique a beatifie de nombreux enfants qui meritaient de l'etre.
La purete, ainsi que les autres qualites des enfants telles que la bonte,
l'innocence et la bonne intention, ont toujours ete appreciees par les chefs et
responsables des Eglises.
L'enfant est un etre humain des la premiere minute de sa conception, et
Jesus Christ s'est sacrifie pour lui sur la Croix.
L'enfant en tant qu'etre faible est un mineur qui ne jouit pas de sa
maturite corporelle ni mentale. Pour cela il a besoin, tout d'abord de ses
parents, et ensuite, d'autres adultes, tels que les autres membres de la
famille, de l'ecole, de l'eglise,et des associations religieuses et civiques.
^ Les Eglises croient que l'enfance de l'homme est la base sur laquelle est
batie toute sa vie. Elle est aussi la periode de la croissance et de la
construction. C'est pour cela, que ceux qui connaissent reellement la valeur
des enfants, souhaitent que leur esprit ne soit pas perturbe par le
comportement nuisible de certains adultes.
Les enfants represented l'espoir des Eglises, et en meme temps celui des
societes et nations, et de leur futur resplendissant, surtout si la societe
assume ses responsabilites envers eux, et respecte leurs droits.
L'enfant est le premier noyau de la societe et des Eglises. Si on le gagne,
on gagnera toute une generation, et si on le perd, on perdra le futur de cette'
generation, et celui de bien d'autres.
Done, en se basant sur la mission que leur a confie notre Seigneur Jesus
Christ, les Eglises ont traduit, leurs enseignements sur les enfants, en
s'inspirant de l'Evangile, en actes d'amour, envers eux. Elles sont restees
fideles a ces enseignements, et elles ont adopte leur cause, et appele a
assurer leur soutien et leur assistance, surtout envers les pauvres, les
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persecutes et les necessiteux, considerant qu'en les servant, on sert Dieu
dans l'homme.
Droits de 1' enfant dans le livre Saint, les documents les publications
et les lois des Eglises, en comparaison avec la convention des droits de
I'enfant
Les droits de I'enfant dans le christianisme sont les droits de l'homme,
puisque I'enfant, tel que Padulte, est un homme qui jouit de la dignite
humaine, et cette derniere decoule de sa nature. Done il a des droits qui
commencent des sa naissance et meme avant, et qui se prolongent jusqu'a sa
majorite.
La periode embryonnaire est tres importante, surtout pour la sante du
bebe, et dont Pinfluence durera toute sa vie.
Quels sont les fondements des droits de I' homme, ou droits de
I'enfant, dans le Livre Saint, les documents, les publications et les lois
ecclesiastiques?
Le premier fondement est sa dignite et sa valeur en tant qu'homme. Dieu
a cree l'homme a son image, et l'a distingue des autres creatures
terrestres, en lui donnant la raison et la volonte. II a fait de la femme
l'egale de l'homme dans la dignite, et leur a non seulement donne le pouvoir
d'enfanter et de procreer, mais aussi la mission de cultiver la terre. Des le
debut Dieu a voulu l'homme pour lui-meme. II l'a voulu dans chaque
grossesse et dans chaque naissance humaine. La dignite de l'homme qui est
commune a tous les gens, determine la place de la personne parmi eux,
partant de la famille, pour arriver a la societe. Cette dignite est fondee sur le
concept de la liberte, et sur son existence pour son bien personnel.
Le second fondement des droits de l'homme dans le Christianisme,
aux yeux des eglises chretiennes, est le Seigneur Jesus _ Christ, le fils de
Dieu. En s'incarnant, e'est-a-dire en prenant le corps de l'homme, pour nous
sauver, Jesus a pris tout ce qui est humain, a l'exception du peche. Et il a
donne a l'homme la dignite de sa nature humaine, inegalable a aucune autre
condition.
Le troisieme fondement est celui de la f rater nite humaine, que Jesus
a preche dans 1'Evangile, et ensuite Saint Paul dans ses Epitres. Suivant
leur exemple, des chefs et des responsables d'Eglises ont preche cette
fraternite entre les hommes, affirmant que tous les etres humains sont les fils
de Dieu, et par consequent freres.
Quels sont les droits de I'enfant dans le Christianisme? Ces droits
sont nombreux. Dans ce resume nous allons nous contenter de les
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enumerer, a l'exception du droit de I'enfant a la vie, vu son importance
fondamentale.
Le droit de I'enfant a la vie est l'incarnation de la dignite humaine elle-
meme. Ce droit commence bien avant sa naissance; des les premiers instants
de sa conception. C'est pour cette raison et pour bien d'autres, que les
Eglises rejettent categoriquement l'avortement. Les autres droits qui sont
aussi respectes dans le Chritianisme, et qu'on peut degager des
enseignements Chretiens sont:
Le droit a la sante.
Le droit a la famille.
Le droit a la vie privee.
Le droit d'etre protege des sequelles des conflits armes ou des guerres.
Le droit a une bonne education.
Le droit a l'education a la paix.
Le droit a la participation a la culture.
Le droit d'etre incite a apprecier les valeurs morales.
Le droit a 1' information.
Le droit a la liberte du culte ; a la liberte religieuse.
Le droit d' expression et de representation devant les institutions
publiques et privees.
Le droit de fonder des associations.
Le droit a Immigration, avec ses parents.
Le droit d'etre protege contre les drogues nuisibles, la pornographie,
1'alcoolisme, etc...
Le droit de jouir de la securite physique, sociale, politique et
economique.
Le droit au divertissement.
D'autre part, ces droits ont besoin d'une legislation speciale afin
d'amener les responsables a les respecter, et a les faire appliquer d'une
facon a proteger effectivement les interets des enfants. Ainsi, des eglises
chretiennes, dans certains pays, ont procede a edicter des lois, dont
1' application est susceptible de proteger les droits des enfants, et de leur
offrir l'assistance necessaire, surtout de la part des parents. (Ex: l'autorite
parentable, 1' adoption et la pension alimentaire). Comme par exemple, le
Liban ou les differentes communautes chretiennes ont ete autorisees a regir
leurs droits personnels, chacune par une legislation speciale, et qui reflete sa
conviction quant a la maniere d'apres laquelle elle procede pour proteger les
interets de I'enfant, et de lui assurer tout ce qu'il a besoin, pour grandir dans
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la dignite et 1' amour.
En ce qui concerne la comparaison des Droits de 1' enfant dans le
Chritianisme avec la Convention des Droits de 1' enfant, et qui a ete
declaree,comme formant une partied u droit international, il faut mentionner
tout d'abord que les principes enonces dans le preambule de la Convention,
et ceux enumeres dans le Christianisme, sont presque les memes.
En outre, cette comparaison nous montre que les Droits de l'enfant cites
dans la Convention, precitee, refletent d'une facon claire presque tous les
enseignements concernant les Droits de l'enfant dans le Christianisme.
Ainsi, plusieurs Eglises et institutions ecclesiastiques tel que le Vatican et
le conseil des Eglises du Moyen _ Orient. Ont exprime leur soutien a cette
Convention, et ont incite les etats qui ne l'ont pas encore ratifie, de
l'adopter.
Conclusion
Les enfants represented le futur de l'humanite. Ces etres sont l'espoir
d'un monde meilleur. Et l'homme capable de se modifier, est l'enfant, dont
ses droits dans le Christianisme, sont bases sur la dignite humaine,
1' incarnation de notre Jesus Christ, et la fraternite humaine Ces droits
represented, en meme temps, une valeur commune entre les difFerentes
religions monotheistes, l'Islam et le Christianismeet le Judaisme), les
peuples, les cultures et les civilisations, sans exception.
Ainsi les peuples, les Etats, et les organisations civiles, nationales et
internationales, ont interet a assumer la responsabilite d' assurer a l'enfant
une ambiance paisible saine et heureuse, afin de contribuer a batir un monde
meilleur, solidaire, juste et digne de la dignite et des valeurs humaines.
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Les droits de I'enfant en Islam
En comparaison avec la
Convention des Droits de I'enfant
(Nations unies)
_ Resume _ Dr. Mohamad Tay
Les droits de PHomme en Islam constituent un probleme delicat, qui a
ses incidences sur ceux de I'enfant. L'enjeu en est le decalage entre la
theorie et la pratique, qui se transforme quelquefois en contradiction, surtout
pendant les temps du despotisme. Mais si on pense la question d'une
maniere relative, les gouvernements musulmans etaient souvent plus
comprehensifs vis-a-vis des droits de l'homme que la plupart des
gouvernements pendant les longs siecles qui ont precede l'ere moderne.
Mais quoi qu'il en soit, nous croyons que les musulmans ne se trouvent
obliges de puiser leurs valeurs, ni leurs normes de conduite que dans les
sources originaires, le Coran et la Sunna. Ainsi la mission du chercheur se
determine-t-elle par le recours a ces sources pour trouver les reponses aux
grandes questions posees aux musulmans, y compris la question des droits
de 1'Homme. Lesdites reponses ne seront proposees aux gouvernants, mais
aussi, et surtout aux populations, qui sont censees defendre leurs droits.
En fouillant les sources du droit islamique, a la lumiere de la Convention
des droits de I'enfant, on trouve que 1' Islam reconnait en general, la plupart
des droits et libertes proteges par ladite Convention : le droit a la vie, a la
sante et a la nourriture, le droit a la protection contre les dangers, le droit a
une nationality le droit a l'enseignement et a l'education, le droit au bon
traitement, le droit au bonheur, l'immunite de la vie privee, la liberte de
pensee, la liberte d' association, le droit au renseignement, le droit a
l'egalite, et le droit a un traitement juridictionnel particulier.
Definition de I'enfance: Les jurisconsultes de PIslam considerent que
l'enfance est, en general, Page entre la naissance et la 14° ou la 15° annee.
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lis se basent ainsi sur une presomption, qui considere que la maturite
physique s'accompagne de la majorite.
Or le Coran dispose que la majorite est rattachee au jugement sain «... et
quand vous leur (les orphelins) connaitrez un jugement sain remettez-leur
l'administration de leurs biens » (Coran IV/6). Or il serait presqu' impossible
a cette epoque que l'etre humain ait, a 14-15 ans, un jugement sain, done il
ne peut pas etre considere comme majeur, ce qui renvoie a l'age de 18 ans,
reconnu, apres l'experience humaine, comme l'age de la majorite.
Le droit a la vie et au developpement : L'Islam a prohibe toute sorte
d'«infanticide», surtout l'habitude d'ensevelir les nouveaux-nes feminins,
vifs, qui etait repandue dans la presqu 'lie arabe pendant l'ere pre-islamique,
ainsi le Coran dispose : « ne tuez point vos enfants a cause de l'indigence,
nous vous donnerons de quoi vivre ainsi qu'a eux»: (QUR'AN VI/151).
L'Islam a aussi interdit l'execution des femmes enceintes, ainsi que
celles qui ont de petits enfants ayant besoin de leur aide.
Ainsi, l'lslam se rencontre-t-il avec l'art.26 et 27 de la Convention sur les
droits de l'enfant qui imposent aux gouvernements le respect du droit de
l'enfant a la vie.
Le droit a la vie a pour corollaire le droit a la nourriture et a la sante,
l'lslam consacre ces deux droits:
Le premier, par le droit a l'allaitement impose aux parents durant deux
ans, d'habitude. Si la femme refuse d'allaiter son nourrisson, le pere cherche
une autre femme pour le lui faire, et on n'avait pas recours au lait animal
disponible a 1' epoque, d'ou Ton peut conclure qu'il etait preferable de
donner au nourrisson un lait «humain».
Apres l'age d'allaitement, les parents doivent proteger leur enfant sous
leur tutelle jusqu'a l'age de la majorite, et faute de parent, l'lslam institue
«la prise en charge» de l'enfant, mais e'est un acte de benevolat.
Dans tous les cas, neanmoins, l'lslam present une allocation aux enfants
depuis leur naissance.
Le second, Le droit a la sante: consacre d'une maniere precise par la
Convention, surtout par l'art. 24, est reconnu par l'lslam et en particulier
aux hommes demunis qui constituent une des categories qui ont droit a la
« zakat » imposee par le Coran (IX/60). Ainsi si les parents, obliges de faire
soigner leur enfant malade ne trouvent pas les moyens, la societe, et a
fortiori l'Etat, doit leur apporter l'aide necessaire.
La Convention prete une attention speciale aux enfants handicapes (art.
23), et l'lslam ne peut que leur preter la meme attention, car ils peuvent etre
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assimiles aux malades chroniques qui ont droit a l'aide de l'Etat comme
l'affirme Ali ben Abi Taleb.
Les droits personnels: qui comprennent le droit a un nom, le droit a
appartenir a un foyer familial et le droit a une nationality, sont tous reconnus
directement ou indirect ement par 1' Islam.
Quant au nom, l'lslam ne se satisfait pas d'imposer de choisir un prenom
a l'enfant, mais il reclame qu'on lui choisisse un bon prenom, ce qui donne
de bons resultats sur le plan psychologique.
Le prenom n'identifie pas suffisamment la personne s'il n'est pas precise
par un nom, ainsi l'lslam dispose qu'il faut que l'homme prenne le nom de
ses peres, «Appelez _ les vos fils adoptifs _ du nom de leur pere, dit le
Coran, ce sera plus equitable devant Dieu» (XXXIII/5).
Quant a la nationality l'lslam ne reconnaissait, en principe que deux pays
(Dar), celui de l'lslam et celui de la guerre, or la region islamique est divisee
en pays, et chacun doit avoir une nationality pour des raisons bien connues,
ce qui necessite, comme l'affirme Cheikh Chamseddine, que chacun dans
les pays islamiques y compris l'enfant, doit avoir une nationality.
Ainsi, l'lslam approuve-t-il, sans aucune reserve, les dispositions des
articles 7 et 8 de la Convention.
Le droit a P education et a l'enseignement: L'lslam insiste sur la bonne
education de l'enfant, de lui procurer les bonnes moeurs, et le Prophete de
dire: «nul pere n'offre a son enfant un don mieux qu'une bonne education)).
L'lslam recommande aussi aux musulmans d'instruire leurs enfants, la
sanction en sera la bonne recompense dans Pau-dela.
Quant a la methode de 1' education et de l'enseignement, elle doit etre
facile et tendre, tout en reservant la dignite de l'enfant, ainsi Ali ben Abi
Taleb dit: « traitez vos enfants avec deference)) et Ali ben el-Houssein
clarifie cette disposition en disant: «Le droit de l'enfant c'est... de
l'enseigner avec clemence».
Ainsi, l'lslam peut facilement adopter les dispositions des articles 28 et
29 de la Convention concernant l'enseignement obligatoire et democrate, or
l'lslam est international et n'accepte pas la desagregation entre les races, et
croit a la liberte religieuse, il n'y aura pas done aucune reserve vis-a-vis des
alineas (a-e) de l'article 29.
Droit au bon traitement: L'lslam encourage la clemence et la tolerance
entre les gens. Ainsi, l'homme de bien est d'apres le Coran, celui qui «croit
et recommande la patience aux autres, qui conseille l'humanite»
(XXXX/17).
Quant a l'enfant, le Prophete recommande « d'en accepter ce qui lui est
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facile et de le dispenser de ce qui est penible pour lui».
L' exploitation sexuelle de 1' enfant est severement punie par 1' Islam, le
proxenetisme est considere comme un grand crime, et non un simple delit.
Le droit au bonheur: L'Islam recommande qu'on aide les autres pour
etre heureux et s'il s'agit de l'enfant, la question devient plus pertinente,
ainsi le prophete ordonne d'aimer l'enfant et de lui offrir la joie.
Aucune difference n'existe done entre les dispositions de PIslam et celles
de 1'art. 31 de la Convention qui inscrivent de faciliter a l'enfant de jouir des
loisirs, dans une ambiance de bonheur. . .
Le droit a l'intimite: L'Islam assure l'intimite des gens, e'est ainsi que
le Coran present: «0 croyants! N'entrez pas dans une maison etrangere sans
en demander la permission et sans saluer ceux qui l'habitent». (XXIV/27)
«et ne cherchez point a epier les pas des autres» (XLIX/12), cela s'applique
aux hommes, comme le present 1' article 16 de la convention, aussi bien
qu'aux enfants.
Les libertes socio-economiques: Ces libertes comprennent celle
d' opinion, de pensee, d' association, les libertes religieuses et elles
comprennent indirectement le droit d'obtenir les informations necessaires
pour bien jouir de ces droits.
Libertes d'opinion: L'Islam assure la liberte d'opinion telle qu'elle est
prescrite par l'article 12 de la Convention, car il recommande, et meme il
impose aux croyants d'ordonner de faire ce qui est bon et s'abstenire de ce
qui est mauvais, meme si e'etait a 1'encontre des plus hauts dirigeants de
lacommunaute, et cela n'est pas limite aux hommes, mais il peut etre exerce
par les enfants, surtout en defense de leurs droits.
Liberte de pensee et de conscience: La liberte de pensee n'etait pas
toujours respectee par les gouvernants musulmans, meme pendant l'aube de
l'lslam. Certains califes lui apportaient de grandes restrictions, mais d'autres
etaient plus liberaux. Ainsi Ali ben Abi Taleb n'a pas combattu les
kharigites qui ont quitte les rangs de son armee et constitue un parti, qui ne
croit pas au droit de Koraiche, tribu du prophete, au Califat.
Quant a la liberte de conscience, consacree par l'article 14 de la
Convention, le Coran la garantit: «Point de violence en matiere de religion))
(11/256).
Ces dispositions valables pour les hommes sont aussi valables pour les
enfants.
Mais ici une difficulte ne peut que surgir, e'est celle du changement par
un majeur musulman de sa religion considere comme un grand crime, celui
d'apostasie, mais quant au mineur, il ne Test pas.
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Liberie d'association: Cette liberte consacree par Part 15 de la
Convention reprimee generalement pendant le gouvernement des premiers
califes, etait toleree par Ali vis-a-vis des Kharigites qui constituaient un
parti politique pendant son califat.
Si Ton suit Ali, il sera interdit de priver grands et petits de cette liberte.
Liberte d' information: Les enfants ont droit d'apres l'article 14 de la
Convention, au libre acces aux informations necessaires pour constituer
leurs opinions et developper leurs pensees, le gouvernant musulman doit,
d'apres Ali Ben Abi Taleb, faciliter Pacces des gens, grands et petits, aux
sources des informations, «je vous dois, disait-il, de ne vous cacher aucun
secret que ceux relatifs a la guerre».
L' exploitation des enfants: PIslam, a l'instar de la Convention, interdit
l'exploitation illicite et inhumaine de l'enfant comme des majeurs, ainsi
faut-il lui laisser le temps pour l'enseignement, ce qui empeche le travail des
enfants a Page de scolarite, il interdit egalement tout travail penible qui
entrave leur bonheur.
Quant a l'exploitation de l'enfant dans les domaines de stupefiants ou
dans le domaine sexuel, prohibee par les articles 33 et 34 de la Convention,
elle est severement reprimee par PIslam comme crimes majeurs.
Le commerce des enfants est, lui aussi interdit et severement puni par la
Chariya (loi islamique).
L'egalite: L'egalite comprend deux volets, celle d'egalite entre les gens
et celle d'egalite entre les deux sexes.
L'egalite entre les gens: PIslam ne comporte aucune distinction entre
races, ethnies nationalites etc. . . « O hommes, dit le Coran, nous vous avons
procrees d'un homme et d'une femme, nous vous avons partages en peuples
et en tribus, afin que vous vous connaissiez entre vous, le plus digne devant
Dieu, est celui d' entre vous qui le craint le plus.
Une difficulte surgit concernant l'egalite entre les croyants des diverses
religions. L'Islam a rendu les adherents des autres religions monotheistes
des «gens de protection » qui doivent payer a «capitation» (jiziah).
Mais cette disposition est devenue aujourd'hui caduque, la raison en est
que:
A _ La guerre etait a Pepoque une guerre religieuse, et la coutume etait
que les peuples vaincues doivent payer la capitation au vainqueur, il fallait
done que les gens d'autres religions payent ce tribu. Or La guerre religieuse
a cesse aujourd'hui, les dispositions sus-mentionnees sont done tombees en
desuetude.
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B _ Les gens du livre (monotheistes non musulmans) etait les sujets d'un
Etat, et cet Etat a ete soumis ou vaincu et s'est retire, les populations qui
sont restees etaient des ressortissants d'un Etat ennemis, ce qui imposait,
selon les usages, d'etre desarmes et punis dudit tribut.
L'egalite entre les deux sexes: L'Islam impose l'egalite entre enfant
male et enfant femelle, dans tous les domaines, ce qui permet d'adopter
1' article 29/d sauf en matiere successorale, car le fils acquiert souvent «la
part de deux filles» (Qur'An IV/1 1).
Cependant si on veut consacrer l'egalite on peut le faire par testament
permis par certaines sectes islamiques.
Les enfants et la guerre: Les normes relatives a la guerre concernant
l'enfant se divisent en deux categories, l'une est relative a la protection des
enfants en temps de guerre (art.38/1 et 4), l'autre est relative au recrutement
des enfants dans les armees (art.38/2 et 3) et L'Islam prohibe de tuer les
enfants pendant les combats, il defend aussi de faire participer les enfants a
la guerre. Ainsi le prophete empechait - il les adolescents, de moins de 15
ans de rejoindre les rangs des combattants.
Cette age etait a l'epoque celle de la majorite et par syllogisme on deduit
que Page acceptee aujourd'hui est celle de 1 8 ans.
Les enfants et la juridiction: Trois points sont a discuter, la peine, son
but et la rehabilitation.
La peine doit etre moderee vis-a-vis de l'enfant comme le prescrit
l'article 37 de la Convention, et l'lslam considere le delit delibere de
l'enfant comme une faute involontaire.
Quant au but vise par la punition de l'enfant, l'lslam, comme le dispose
l'article 40 de la Convention, considere la sanction comme un moyen de
correction et non de vengeance.
La peine infligee a l'enfant delinquant peut etre insuffisante pour le
rendre un bon citoyen, et quelquefois elle peut avoir des repercussions
psychologiques dangereuses, et l'enfant aura besoin de rehabilitation, et
comme la collectivite musulmane doit etre solidaire et l'ambiance islamique
saine, on doit done assurer la rehabilitation necessaire a l'enfant dans ces
conditions.
Conclusion:
On peut conclure que l'lslam n'empeche pas d'adopter la Convention sur
les droits de l'enfant. Un point, cependant, pose des difficultes. C'est une
subdivision de l'egalite entre les deux sexes d'Enfants, qui comprend les
quotes-parts successorales ou l'enfant male obtient souvent le double de ce
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qu'obtient la fille.
Adopte le 20 novembre 1989, et ratifiee le 2 septembre 1990.
Voir Fadla-lah M. - H. contemplations islamiques vis-a-vis de la femme,
Dar-el-Malak, Beyrouth 1997 p. 64
Al _ Kuleini, M. ben Y, Fourou-el-Kafi, Dar-Al-adwaa, Beyrouth t.7,
p.186
Voir Coran (11/233).
Ben-Sallam, alquacem, al-amwal (les biens), le Caire 1353 H. P.232.
Voir, Nahjel-balagha, explication d'Ibn Abil-Hadid, Dar el-Houdal-
Walanyah t.4, p. 141
Al-Kuleiny, op,.cit., t.6, p.48.
Cheikh Chamseddine, M.-M., la societe politique islamique, ad _ dar ed-
dawlyyah, Beyrouth, 1999, p. 126, note n°l.
Al-tourmouzy, Al-sounan, livre de bienfaisance chapitre 33.
Al-Boukhary, As-Sahih, livre du jihad, chapitre 145.
Al-Horr, al-Amily, Al-Wassael, Dar ihiaa at tourath el-Araby, 1. 15, p. 195
As-Sadouq, Al-Khissal, ed. Quom, p. 570
Al-Horr, Al Amily, op.cit, p. 99.
Al-Kuleiny, op.cit, p. 49.
Al-Mahmoudi, Baquer, Nahjes-Saade, Institut Al-Mahmoudy, p. 134.
Voir art. 32, 33, 34et35.
Voir Al-Kuleiny, op.cit, p. 50.
Voir les chapitres du jihad dans les recueils de Hadith.
Voir Ibn Saad M. at-tabacat el-kabir, institut du nasr, Teheran t4 v 1
p.105.
IV. Voir les chapitres des Houdoud dans les recueils du
Fikh.
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The Rights of the child in Islam
In comparison with
The United Nations Convention on the Rights
of the child.
(Summary) Dr. Mohamad. Tay
Human rights in Islam constitute a delicate problem which affects the
rights of the child. The stake of the issue is the difference between theory
and practice, which is transformed sometimes in contradiction, mainly
during times of despotism. But if we consider the question in a relative way,
the muslim governments were often more understanding towards human
rights, than most governments, during the centuries, which proceeded the
modern era.
However that may be, we believe that Muslims are not obliged to
scrutinize their values, neither their norms of behaior Other than in the
original sources, the Qur'an and the Sunna. Thus the mission of the
researcher is determined by recourse to these sources, in order to find the
find the answers to big questions posed to Muslims, including the question
of human rights. This answer will not only be proposed to governors but
also, and mainly to populations, who are expected to defend their rights.
In researching the sources of Islamic law, in the light of the Convention
on the rights of the child 280 , we find that Islam recognizes, in general, most
rights and freedoms protected by this Convention: the right to life, to health
and nourishment, the right to protection against dangers, the right to
nationality, the right to teaching and education, the right to fair treatment,
the right to happiness, the immunity of private life, freedom of thinking,
freedom of association, the right to information, the right to equality and the
right to special jurisdictional treatment.
_ Adopted on November 20, 1089 and ratified on September 2, 1990.
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Definition of Childhood: The jurists of Islam consider that Childhood is,
in general, the age between birth and the fourteenth or fifteenth year. Thus
they base their position on a presumption that physical maturity is
accompanied by majority.
The Qur'an disposes that majority is predisposed to sound judgment
"...If then you find sound judgement in them relase their property to them"
(Qur'an IV, 5, 6), it would be almost impossible at this age that human
being has, at 14 _ 15 a years sound judgement, thus he/she cannot be
considered as major, which refers to the age of 18 years, recongnized, after
human experience, as the age of majority 281 .
The right to life and development: Islam prohibits every Kind of
infanticide, mainly the habit of burying the newly born females, alive,
which was common in the Arabian Peninsula during, the pre _ Islamic era.
Thus the Qur'an disposes "...Kill not your Children on a plea of want we
provide sustenance for you and for them" (Qur'an VI/151).
Islam also prohibits the execution of pregnant women as well as those
who have small Children, in need of their sustenance 282 .
Thus Islam agrees with articles 26 end 27 of the convention on the rights
of the Child which impose upon governments the respect of the right of the
Child to life.
The right to life has a corollary; the right to nourishment, and to health,
Islam consecrates these two rights.
The first, through the right to breast feeding imposed upon parents for
two years normally 283 . If the woman refuses her baby milk, the father -
searches another woman to provide it, and there was no recourse to animal
milk, available in the past. We could conclude that it was, and still is
preferable to give the baby a "human" milk.
After the age of breast feeding, parents should protect their Child until
the age of majority, and in the absence of parents, Islam establishes "the
taking in charge" of the Child or guardianship, and this is Considered as
_ "Fadlallah, M. H. "Islamiques Contemplations about the woman", Dar al -
Malak, Beirut, 1997, P. 64.
282 _ Al - Kulaini, M. Ben Yacoub, "Fourou' el Kafi", Dar al - Awda, Beirut, Tome
7, P. 186.
283 _ See the Qur'an II, 233.
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benevolent act. In all cases, nevertheless, Islam prescribes an allocation for
Children after their birth 284 .
The second, the right to health, consecrated in a precise way by the
Convetion, mainly by article 24, is recognized by Islam, and in particular to
the poor, who constitute one of the Categories who have the right to the
"Zakat" as imposed by the Qur'an. Thus if parents, obliged to look after
their sick Child, do not find the means, then society and mainly the State,
should provide them with necessary assistance.
The Convention gives special attention to disabled Children (article 23),
and Islam cannot but offer them the same attention, as they may be
assimilated to chronically sick who have right to State assistance, as affirms
Ali ben Abi Talb 285 .
Personal rights which comprise the right to a name, the right to belong to
a family, the right to nationality, all are recognized directly or indirectly by
Islam.
As for the name, Islam is not satisfied to impose the choice of a name for
the Child 286 , but it requests that an appropriate first name be chosen for him,
which is conducive to positive results at the psychological level.
The first name does not identify a person sufficiently if it is not
articulated by the last name, thus Islam disposes that men should take, the
name of their fathers "call them by (the names of) their fathers; that is juster
in the sight Allah". (Qur'an XXXIII/5).
As for nationality, Islam did not recognize, in principle, more than two
Countries (Dar), the one of Islam, and the one of war, and since the Islamic
region is divided in Countries, and each person should have a nationality for
well Known reasons, this necessitates, as affirms Sheikh Shamseddine 287 ,
that each person in Islamic Countries, including the Child, should have a
nationality.
Thus Islam approves without any reservation the dispositions of articles 7
and 8 of the Convetion.
_ Ben Sallam, Al Qacem, "Al Amwal", Cairo, 1352H, P. 232.
285 _ See al Imam Ali, "Nahj el _ Balagha", Explication Ibn Abil - Hadid, Dar el
Hoda el Watania, tome 4, P. 141.
286 _ Al _ Kulaini, op. cit, tome 6, P.48.
287 _ Sheikh Shamseddine M. M, "Islamic political Society", al Dar al - Dawlia,
Beirut, 1999, P. 126, note n°. 1
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The right to education and teaching. Islam insists on the appropriate
education of the Child, to provide him/her with the good habits, and the
Prophet says "no father offers his Child a gift better than a good
education" 2 8 .
Islam recommends that Muslims teach their Children, their reward, being
found in the other world 289 .
As for the method of education, it should be accessible and friendly,
white respecting the dignity of Child, hence Ali Ben Abi Taleb says "Treat
your Children with deference" 290 and Ali ben el Houssein clarifies this
disposition with "The right of the Child is... to teach him/her with
Clemency" 291 .
Thus Islam could easily adopt the dispositions of art 28 and 29 of the
Convection, concerning compulsory and democratic teaching, but Islam is
international, it does refuses the desegregation between the races, and
accepts religious freedom. Thus there will not be any reservation towards art
29 (a _ e).
The right to good treatment Islam encourags clemency and tolerance
between the people. Thus, the good man is, according to the Qur'an, the
one who "then will he be of those who believe and enjoin patience and
enjoin deeds of Kindness and compassion". (Qur'an Xc/17).
_ As for the Child, the prophet recommends "to accept what is easy for
him/her and to dispense him/her from what is hard 292 . The sexual
exploitation of the Child is severely punished by Islam, and proxenetism is
considered as a major crime.
The right to happiness. Islam recommends assisting others to make
them happy, and if the Child is invohed, the question becomes more
pertinent, thus the Prophet commands love enjoy for the Child.
There is no difference between the dispositions of Islam and those of
art.31 of the Convention, which request facilitating for the Child to enjoy
leisure, in a happy environment.
_ Al _ Termizi, "Al - Sunan", Book of hJjjr-11 Chapter 33.
289 _ Al _ Bukhari, "Al - Sahih", Book of Jihad, Chapter 145.
290 _ Al Hur al - Amili, "Al - wasael", Dar Ihia' - alturath al arabi", Tome 15, P.
195.
291 _ Al - Sadouq, "Al - Khisal" , Edition qum, P. 570.
292 _ Al Hurr al Amili, op. Cit, P. 99.
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The right to intimacy. Islam ensures intimacy of people, and the Qur'an
prescribes "0 you who believe Enter not houses other than your own, until
you have asked permission and saluted those in them..." (Qur'an XXIV/27).
"... And spy not on each other", (IL/12).
This applies to men, and as is prescribed in art 16 of the Convention, it
includes Children.
Socio - economic freedoms: these freedoms include the one of opinion,
of thinking, of association, religious freedoms, and they include indirectly
the right to obtain the necessary information in order to enjoy these tights
appropriately.
Freedoms of opinion. Islam ensures the freedom of opinion as is
prescribed in art. 12 of the Convention, for it recommends, and it even
imposes on believrs to do what is good and to abstain from what is bad,
even if it is against the wishes of the highest leaders of the nation. This is
not limited to men, but it could be exercised by Children, mainly in defense
of their rights.
Freedoms of thinking and Conscience. Freedom of thinking was not
always respected by muslim governors, even, during the dawn of Islam.
Certain caliphs imposed heavy restrictions, but others were more liberal.
Thus Ali ben Abi Taleb did not fight the Kharigites, who deserted the ranks
of his army and formed a party, which did not believe in the right of
Koraiche, the tribe of the Prophet, to caliphate 293 status.
As for the freedom of Conscience, Consecrated in art. 14 of the
Convention, the Qur'an guarantees it. "Let there be no Compulsion in
religion" (11/256).
These dispositions valid for men, are also valid for Children.
But here a difficulty Cannot but arise. It is the one of the change of
religion by a muslim, considered as a great crime, the one of apostasy,
however for the minor, it is not declared a crime.
Freedom of association. This freedom consecrated by art. 15 of the
Convention, repressed in general, during the reign of the first caliphs, was
tolerated by Ali towards the Kharigites, then a political party during his
Caliphate.
If we follow Ali, it would be prohibited to deprive majors and minors of
this freedom.
293 _ Al - Kulaini, op. Cit, P. 49.
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Freedom of information Children have the right, according to art. 14
of the Convention, to free access to necessary information in order to from
their opinions and develop their ideas. The muslim government should,
according to Abi Taleb, facilitate access of people, majors and minors, to
sources of information "I owe you, he said, not to hide any secrets except
those related to war" 294 .
The exploitation of Children: Islam, like the Convention 295 , prohibits
Child exploitation as illicit and inhumane, as for the law regarding majors,
thus a Child should be given time for learning, which forbids the work of
Children at the age of school attendance, it fobids equally all hard work
which inhibits their happiness 296 .
As for exploitation of Children through drugs or sex, prohibited by the
articles 33 and 34 of the Convection, thus is severely repressed by Islam as
major crimes.
The trafficking of Children is, itself also prohibited and severely
punished by the Chariya (islamic law).
Equality comprises two dimensions, the one of equality between people,
and the one of equality between the two sexes.
Equality between people. Islam does not establish any distinction
between races, ethnic groups, nationalities etc..." O mankind we created
you from a single of a male and a female and made you into nations and
tribes that you may know each other verily the most honored of you in the
sight of Allah is the most righteous of you" (IL/13) one difficulty arises
concerning equality between the believers of diverse religions. Islam treated
the adherents of other mono theist religions as "people of protection" who
should pay the capitation" (head tax).
But this disposition has become null and void today, for the following
reasons:
A _ War at the time of the Prophet was a religious, one, and the custom
was that the losers were obliged to pay the capitation to the victorious. This
is why people of other religious should pay this tribute. But religious wars
have ceased today, and the dispositions mentioned before, fell in disuse.
_ Al - Mahmoudi, Baker, "Nahj el Saade", al Mahmoudi Institute, P. 134.
_ See articles 32 - 35 in the Convention.
_ See al - Kulaini, op. Cit, P. 50.
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B _ the people of the Book (non muslim monotheists) were the subjects
of a state, and this state was vaniquished and withdrew. The remaining
populations were subjects of as enemy state, which imposed, according to
practices, disarming and punishment.
Equality between the two sexes. Islam imposes equality between a girl
Child and a boy Child, in all domains, which permits adoption of art 39,
except in questions of inheritance, because the son often receives the double
of the daughter "to the male a portion equal to that of two females" (IV/1 1).
However if one wants to consecrate equality, he could do it by
testament, allowed in certain islamic sects.
Children and the war. The norms relating to war concerning the Child
are divided into two categories, one is related to the protection of Children
in times of war (art. 3 8, 1 and 4), the other to the recruitment of Children in
armies (art. 38, 2 and 3) and Islam prohibits the Killing of Children during
the fight 297 , it also prohibits to making Children participate in war. Thus the
Prophet prevented the adolescents, less than 1 5 years, to joining the ranks of
fighters 2 8 . This age was then the one of majority, and by syllogism, it
applies to the age accepted today of 18 years.
Children and jurisdiction: Three points are to be discussed, the
punishment, its goal and rehabilitation.
The punishment should be moderate towards the Child, as it is prescribed
in art. 3 7 of the Convention, and Islam considers the offense of the Child as
an unvolontary mistake 299 .
As for the goal to be attained from the punishment of the Child,
Islam, as is disposed in art.40 of Convention, considers sanction as a
means of Correction, and not of revenge.
The punishment inflicted upon the delinquant Child could be
insufficient to make him/her a good citizen, sometimes it could have
dangerous psychological repercussions, and the Child would need
rehabilitation, and as the muslims are expected to act supportingly,
and the islamic ambiance should be a healthy one, then a necessary
rehabilitation of the Child in these conditions, should be ensured.
_ See Chapters on Jihad in books of Hadith (prophet sayings).
298 _ See Ibn Saad M. "al - Tabaqat el - Kabir", el Nasr institute, Teheran, Tome 4,
vol. I, P. 105.
299 _ see Chapter about Houdoud in the books of Fiqh.
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Conclusion
One may conclude that Islam does not hinder the adoption of the
Convention on the Rights of the Child. One point, however, poses
certain difficulties. It is an issue of equality between the two sexes of
the Child, which comprises the inheritance of shares, whereas the
boy Child obtains often double the number of shares that the girl
Child receives.
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Rights of the Child in Christianity,
in Comparaison with
The United Nations Convention on the Rights
of the Child.
(Summary Dr. Salim Daher
This subject has ben adressed under three subtitles:
I _ The Child in the Holy Book, mainly in the Gospel.
II _ The trachings of Christian churches about the Child.
III _ Rights of the Child in the Holy Book, as well as in the documents,
publications and laws of Christian churches, compared with those
enumperated in the Convention on the Rigths of the Child.
I _ The Child in the Holy Book, mainly in the Gospel.
Jesus Christ, our living God, son of living God, came into the World, as a
Child. He was born as a Divine Child, in poverty and humility.
When Jesus grew up and started to preach the Good News to the world,
he showed an incomparable love and care for children. "Let the little
children alone, and do not stop them Coming to me; for it is to such as these
that the Kingdom of heaven belongs". It is with these words that Jesus
Christ, our savior, spoke to the disciples, when they turned Children who
were brought to him away, for him to lay his hands on them and bless them.
This shows that there is a direct relationship between Jesus and the Child.
On another occasion, Jesus told his disciples "...unless you change and
become like little Children you will never enter the Kingdom of heaven"
Does not Christ give the Child as a model for adults to follow? Adults
cannot enter heaven unless they possess the qualities that characterize the
Child, such as innocence, purity and simplicity.
For Jesus anyone who embodies the qualities of a child, will be the
greatest in the Kingdom of heaven.
Jesus invited the people to accept Children; He who welcomes one of
these little Children, welcomes him. This way Jesus puts himself on equal
footing with Children. Jesus thanks God the Father for revealing to Children
the unknown. He warms people who do not respect Children, for they
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should be venerated, and angles in heaven watch over them. Jesus also
warns strongly against anyone who induces Children into sin.
Talking about the Last Judgement, Jesus Christ specified that those who
merit entering the Kingdom of Heaven, in reward for their acts on this earth,
are those who have helped everyone of my brothers the Children, i.e. every
needy person, and the Child is one of the first, who merits aid.
Jesus great love for Children reflectd itself in his teachings, as well as in
his miracles, accomplished for the neeediest among them. We will mention
only some of these miracles. He cured the son of a court official, who was at
the point of death, after his father had asked Jesus to help him. Furthermore
he cured a lumatic Child, who was in a wretched state, and under the curse
of the devil after his father had professed his faith in Jesus Christ. He also
restorted to life the only son of the widow of Nain, and raised from dead a
twelve year old girl, the only daughter of Jairus, one of the synagogue
officials.
Throughout the Centuries, the Holly Virgin Mary, Mother of our Lord
Jesus Christ, has too assured Children of her love and Confidence. She has
appeared to them in many places: for example to Sainte Bernadette at
Lourdes, to Lucia, Francis and Hyacin the at Fatima.
Jesus Christ and Saint Mary have often chosen little Children to entrust
them with serious missions, in the life the Church and the world.
II _ The teachings of Christian Churches about the Child.
Following the example of its founder Jesus Christ, the Church has, since
the beginning of time, given to Children love and support which they
needed, in the recognition that the Child is a human being, born in the image
of God, and enjoying human fignity. The example that Jesus Christ has
embodied in his love for Children has led Churches, throughout the
Centuries, to offer them brother hood and love, and to defend their cause.
It is important here to mention an essential element in Christian belief;
wich is that, according to saint Paul, God is the source of every birth and
Creation.
The purpity of the Child's soul leads him to Jesus, i, e, in view of his/her
purity, he/she goes to Jesus. For this reason the Catholic Church has
beatified many Children who merit to be canonized.
Purity as well as the other qualities of Children, such as innocence,
Kindness, and good intention, have always been appreciated by leaders and
officials of Churches.
The Child is a human being since the very first minute of his conception,
and our Lord Jesus Christ sacrified himself for him on the Cross.
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The Child is a minor who does not enjoy his physical and mental
maturity. Therefore he first needs parents, then he needs other adults, such
as the other members of the family, the school, the Church, and religious
and civic associations.
The Churches belive that childhood is the basis on which his life is built.
It is also the period of growth and construction. Therefore those who truly
know the value of Children, wish that their spirit is not perturbed by the
behavior of adults, especially the behavior of harmful adults.
Children represent the hope of Chuches, and at the same time that of
societies and nations, and of their bright future, on condition that society
assumes its responsibilities towards them, and respects their rights.
The Child is the first nulecus of society and of Churches. It we wim him,
we will wim a whole generation, and if we lose him, we will lose the future
of this generation, and the ones that follow.
Therefore, on the basis of the mission wich our Lord Jesus has entruted
them, Christian Churches have translated his teachings about Children,
which are inspired by the Gospel, throug a acts of love towards them.
Churches have remained faithful to these teachings, and they have adopted
the cause of Children, and called for ensuring their support and assistance,
mainly for the poor and the persecuted, considering that when one serves
them, one serves God.
Rights of the Child in the Holy Book, documents, publications and laws
of Christian Churches, Compared to those of the Convention on the Rights
of the Child.
The Rights of the Child in Christianity are human rights, for the child, as
for the adult, is a human being, who enjoys human dignity, and this latter
emanates from his nature. Therefore he has rights, which exist before his
birth, and continue throughout his life.
Childhood is a please which starts long before the bith, and until
maturity. This period is very important, mainly for baby's health, and whose
influence affects his whole life.
Whats are the foundations of human rights, or Child rights, in the Holy
Book, the documents, publications and laws of Christian Churches?
The first foundation is his dignity, and his value as a person. God created
man in his image, and he distinguished him from other terrestrial creatures,
by giving him the reason and will. He equalized woman and man in dignty,
and not only did he allow them to give birth and to procreate, but also the
mission to cultivate the earth. Since the beginning, God wanted man for
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himself. He wanted him in each human conception, and in every human
birth.
Human dignity wich is common to all people, determines the role of each
person, starting in the family, until one reaches society at large. This dignity
is established on the concept of liberty, and throug his existence for one's
own spirityal good.
The second foundation of human rights in Christianty, in the eyes of
Christian Churches, is the Lord Jesus Christ, son of God. In his incarnation,
i, e, in assuming the form of man, to save us, Jesus embodied all that is
human, except the sin. He gave man the dignity of his human nature,
unequal with any other dignity.
The third foundation is the one of human brotherhood, wich Jesus
preached in the Gospel, and later Saint Paul, in his letters. Follwing their
examples, leaders and officials of churches preached this brotherhood
among people, affirming that all human beings are the sons of God, and
therefore brothers.
what are the rights of the child in Christianity? These rights are
numerous, and in this summary we will content overselves with
enumerating them only, with one exception - the right of the child to life.
The right of the child to life is the embodiment of human dignity itself.
This rights starts long before his birth, since the first moments of his
conception. For this and other reasons, Christian Churches have
categorically rejected abortion.
The other rights include:
The right to health and health Care.
The right to a family.
The right to a name and nationality.
The right to good education.
The right to religious education.
The right to peace education.
The right to truth education.
The right to participate in culture.
The right to protection from societal and criminal actions.
The right to a private life.
The right to leisure.
The right to enter the outside world, along with parents.
The right to solidarity.
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• The right to protection from inhumane actions and harsh
treatment.
• The right to establish associations.
• The right to expression before the public auhorities economic,
social and cultural ones.
• The right to enjoy natural, social, political and economic
security.
• The rights to protection during wars and armud conflits.
• The right to religious freedom.
• The right of disabled child to special care.
• The right to guidance to moral values.
• The right to adequate treatement in case of infringements of the
penal law.
• The right to love.
On the other hand, these rights need special legislation in order to gain
respect by officials, and to have them applied in a way that would protect
the interests of Children effectively. Therefore, Christian Churches, in
certain countries proceeded to pass laws, whose application is supposed to
protect the rights of Children, and to offer them the necessary support,
mainly on the part of parents. As for example Lebanonm where the different
Christian communities were authorized to manage their personal rights, each
by a special legislation, and which reflects its conviction as to the manner
according to which it would proceed to protect the rights of the Child, and to
ensure him/her all that she/her all that she/he needs, to grow in dignity, love
and responsibility.
As for comparison of the rights of the Child in Christianity with the
Convention on the rights of the child, which was adopted by the United
Nations General Assembly by its resolution 44/25 of November 1989, and
declared in September 1990 as part of the international law, one should
mention first that the principles declared in the preamble of the Convention,
and those declared by Churches are almost the same.further more all rights
declared in Christinity are quite similar, if not comparable, to those
enumerated by the Convection. In addition certain rights have been defined
by the Churches, and were not mentioned by the Convention, and vice
versa.
As for The right of the Child, this Comparison shonis that the
Furtherspore many Christian Churches and ecclesial institutionsm such as
the Vatican and Middle East Council of Churches have vorced their support
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for this Connection, and have urged the states which have not ratifieg it yet
to adopt it
Conclusion
Children represent the future of humanity. These human beings are our
hope for a better world.
Child rights in Christianity, are based on human dignity, the incarnation
of our Lord Jesus Christ and human brotherhood. These rights represent at
the same time a common value among the different monotheist religions,
Islam, Christianity and Judaison, as well as the peoples, cultures and
civilizations without exception. Therefore, peoples, states, non
governmental organizations, national and international ones, have an
interest in shouldering their responsibilities to ensure that the child enjoys a
healthy, peaceful and happy environnement, with a view to building a better
world, based on values of peace, justice, social cooperation, and worthy of
the human dignity of the child.
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unicef
United Nations Children's Fund
REGIONAL OFFICE FOR THE MIDDLE EAST & NORTH AFRICA
16 December, 1997
Dr. Mohamad Tay,
Lebanese University
Beirut, Lebanon
Dear Dr. Tay,
I would like to express my gratitude for your presentation of the session "A
Content Analysis of CRC and CEDAW in the light of Religious Scripts" at the
Regional Workshop on Incorporation of CRC and CEDAW into the Curriculum of
Law Schools. We consider the workshop to have been extremely successful and to
have laid the foundation for an exciting programme of activities in the coming year.
I am attaching the English version of the final recommendations and will forward
the completed report to you before the end of the month.
With many thanks and Seasons' Greetings.
Yoiirs si/tcei'ely,
/ Jane Haile
- Deputy Regional Director
Ibrahima D. Fall, Regional Director
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unicef
United Nations Children's Fund
Jl — «fcSU ix^Ul ^i i.Ui-,.
REGIONAL OFFICE FOR THE MIDDLE EAST & NORTH AFRICA
16 December, 1997
Dr. Salim Daher
Lebanese University
Faculty of Law,
Beirut, Lebanon
Dear Dr. Daher,
I would like to express my gratitude for your presentation of the session "A
Content Analysis of CRC and CEDAW in the light of Religious Scripts" at the
Regional Workshop on Incorporation of CRC and CEDAW into the Curriculum of
Law Schools. We consider the workshop to have been extremely successful and to
have laid the foundation for an exciting programme of activities in the coming year.
I am attaching the English version of the final recommendations and will forward
the completed report to you before the end of the month.
With many thanks and Seasons' Greetings.
Yours sincerely,
Jane"Haltg
DeputyRegional Director
Ibrahima D. Fall, Regional Director
Telephone 629571 , 629578 , 629586 , 629595, 629603 , 62'
Fax 640049 -610570 Telex 23798 UNICEF JO
P.O.Box 811721 Amman - Jordan
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- Les Droits de 1' enfant dans le Chritianisme,
en Comparaison avec la Convention de
Droits de 1' enfant (Nations Unies)
(Resume) D r . SalimDaher 173
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- Les Droits de 1' enfant en Islam, en Comparaison
Comparaison avec la Convention
des Droits de 1' enfant (Nations Unies)
(Resume) Dr. Mohamad Tay 179
- Child Rights in Islam, in Comparison with
the UN Convention on the Rigths of the Child
(Summary) Dr. Mohamad Tay 1 86
- Child Rights in Christianity, in Comparison with
the UN Convention on the Rights of the Child
(Summary) Dr. Salim Daher 1 94
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