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ISPRAVAN NAČIN POSTUPANJA PREMA ZLOČINCIMA
THE RIGHT METHOD OF TREATING CRIMINALS

1 Pitanje: – Treba li zločinca kazniti ili mu oprostiti i previdjeti njegov zločin? Question.—Should a criminal be punished, or forgiven and his crime overlooked?
2 Odgovor: – Postoje dvije vrste kazne kojom se plaća za učinjeno djelo. Jedna je osveta, a druga je kažnjavanje. Čovjek nema prava osvetiti se, no zajednica ima pravo kazniti zločinca; i cilj te kazne je upozoriti i spriječiti tako da nijedna druga osoba ne počini sličan zločin. Ta kazna ima za svrhu zaštitu čovjekovih prava, ali nije osveta; osveta ublažava gnjev srca suprotstavljajući jedno zlo drugome. To je nedopustivo, jer čovjek nema pravo na osvetu. Ali kad bi se zločincima potpuno oprostilo, red u svijetu poremetio bi se. Tako je kazna jedna od suštinskih nužnosti za sigurnost zajednica, no onaj kojega prekršitelj napadne nema prava na osvetu. Naprotiv, on bi trebao oprostiti jer to je dostojno čovjekova svijeta. Answer.—There are two sorts of retributory punishments. One is vengeance, the other, chastisement. Man has not the right to take vengeance, but the community has the right to punish the criminal; and this punishment is intended to warn and to prevent so that no other person will dare to commit a like crime. This punishment is for the protection of man’s rights, but it is not vengeance; vengeance appeases the anger of the heart by opposing one evil to another. This is not allowable, for man has not the right to take vengeance. But if criminals were entirely forgiven, the order of the world would be upset. So punishment is one of the essential necessities for the safety of communities, but he who is oppressed by a transgressor has not the right to take vengeance. On the contrary, he should forgive and pardon, for this is worthy of the world of man.
3 Zajednice moraju kazniti tiranina, ubojicu, zločinca – kako bi upozorili i spriječili druge da ne počine slične zločine. No najvažnije je da ljudi budu odgojeni tako da ne čine nikakve zločine; jer moguće je odgojiti mase tako djelotvorno da izbjegavaju i ustežu se činjenja zločina, tako da će im sâm zločin izgledati kao najveća kazna, najveća osuda i mučenje. Stoga se neće činiti nikakvi zločini koji zahtijevaju kaznu. The communities must punish the oppressor, the murderer, the malefactor, so as to warn and restrain others from committing like crimes. But the most essential thing is that the people must be educated in such a way that no crimes will be committed; for it is possible to educate the masses so effectively that they will avoid and shrink from perpetrating crimes, so that the crime itself will appear to them as the greatest chastisement, the utmost condemnation and torment. Therefore, no crimes which require punishment will be committed.
4 Moramo govoriti o stvarima koje je moguće učiniti u ovom svijetu. O ovom predmetu postoje mnoge teorije i uzvišene zamisli, no one nisu praktične; dakle, moramo govoriti o stvarima koje su izvedive. We must speak of things that are possible of performance in this world. There are many theories and high ideas on this subject, but they are not practicable; consequently, we must speak of things that are feasible.
5 Na primjer, ako netko tlači, vrijeđa i čini nažao drugome, a onaj kojemu su naudili uzvrati, to je onda osveta i vrijedno je prijekora. Ako sin ‘Amra ubije sina Zaydova, Zayd nema prava ubiti sina ‘Amrova; učini li to, to je osveta. Ako ‘Amr uvrijedi Zayda, ovaj drugi nema prava uvrijediti ‘Amra; učini li to, to je osveta i vrijedna je prijekora. Ne, on prije treba zlo uzvratiti dobrim, i ne samo oprostiti već također, ako je moguće, biti od koristi svome tlačitelju. Takvo je ponašanje dostojno čovjeka: jer kakve koristi on ima od osvete? Dva su djela jednaka: ako je jedno djelo vrijedno prijekora, oba su vrijedna prijekora. Jedina je razlika u tome što je jedno počinjeno ranije, a drugo kasnije. For example, if someone oppresses, injures and wrongs another, and the wronged man retaliates, this is vengeance and is censurable. If the son of ‘Amr kills the son of Zayd, Zayd has not the right to kill the son of ‘Amr; if he does so, this is vengeance. If ‘Amr dishonors Zayd, the latter has not the right to dishonor ‘Amr; if he does so, this is vengeance, and it is very reprehensible. No, rather he must return good for evil, and not only forgive, but also, if possible, be of service to his oppressor. This conduct is worthy of man: for what advantage does he gain by vengeance? The two actions are equivalent; if one action is reprehensible, both are reprehensible. The only difference is that one was committed first, the other later.
6 No, zajednica ima pravo na obranu i samozaštitu; štoviše, zajednica ne osjeća ni mržnju ni neprijateljstvo prema ubojici: ona ga zatvara ili kažnjava samo radi zaštite i sigurnosti ostalih. Svrha nije u osvećivanju ubojici, već u kažnjavanju kojim će zajednica biti zaštićena. Kad bi zajednica i nasljednici ubijenih oprostili i uzvratili zlo dobrim, okrutni bi neprekidno zlostavljali druge, a ubojstva bi se stalno ponavljala. Zli ljudi, poput vukova, uništili bi ovce Božje. Zajednica ne osjeća ljutnju i ogorčenost u izricanju kazne i ne želi ublažiti gnjev u srcu; njezina je namjera kaznom zaštititi ostale da se takva užasna djela ne bi i dalje činila. But the community has the right of defense and of self-protection; moreover, the community has no hatred nor animosity for the murderer: it imprisons or punishes him merely for the protection and security of others. It is not for the purpose of taking vengeance upon the murderer, but for the purpose of inflicting a punishment by which the community will be protected. If the community and the inheritors of the murdered one were to forgive and return good for evil, the cruel would be continually ill-treating others, and assassinations would continually occur. Vicious people, like wolves, would destroy the sheep of God. The community has no ill-will and rancor in the infliction of punishment, and it does not desire to appease the anger of the heart; its purpose is by punishment to protect others so that no atrocious actions may be committed.
7 Tako kad je Krist rekao: “Udari li te tko po desnom obrazu, okreni mu i lijevi”161, bilo je to s namjerom poučavanja ljudi da ne poduzimaju osobnu osvetu. Nije mislio – napadne li vuk stado ovaca želeći ga uništiti – da ga u tome treba ohrabrivati. Ne, da je Krist znao da je vuk ušao u tor i namjeravao uništiti ovce, On bi ih zasigurno u tome spriječio. Thus when Christ said: “Whosoever shall smite thee on the right cheek, turn to him the left one also,”161 it was for the purpose of teaching men not to take personal revenge. He did not mean that, if a wolf should fall upon a flock of sheep and wish to destroy it, the wolf should be encouraged to do so. No, if Christ had known that a wolf had entered the fold and was about to destroy the sheep, most certainly He would have prevented it.
8 Budući da je praštanje jedna od odlika Milostivoga, isto je tako i pravda jedna od odlika Gospodina. Šator postojanja poduprt je stupom pravde, a ne praštanja. Nastavak čovječanstva ovisi o pravdi, a ne o praštanju. Tako, kad bi se danas zakon praštanja provodio u svim zemljama, za kratko vrijeme svijet bi bio u neredu, a temelji ljudskoga života srušili bi se. Na primjer, da vlade Europe nisu zaustavile zloglasnog Atilu, on ne bi ostavio nijednog živog čovjeka. As forgiveness is one of the attributes of the Merciful One, so also justice is one of the attributes of the Lord. The tent of existence is upheld upon the pillar of justice and not upon forgiveness. The continuance of mankind depends upon justice and not upon forgiveness. So if, at present, the law of pardon were practiced in all countries, in a short time the world would be disordered, and the foundations of human life would crumble. For example, if the governments of Europe had not withstood the notorious Attila, he would not have left a single living man.
9 Neki su ljudi poput krvožednih vukova: ne naziru li neku kaznu, ubijat će ljude samo iz zadovoljstva i zabave. Jedan od tirana Perzije ubio je svoga staratelja samo da bi se razonodio, iz puke zabave i veselja. Čuveni Mutavakkil, Abbasid, nakon što je dozvao u svoju nazočnost svoje ministre, savjetnike i dužnosnike, otvorio je kutiju punu škorpiona usred skupštine i zabranio da se itko pomakne. Kad su škorpioni izboli nazočne, prasnuo je u neobuzdan smijeh. Some people are like bloodthirsty wolves: if they see no punishment forthcoming, they will kill men merely for pleasure and diversion. One of the tyrants of Persia killed his tutor merely for the sake of making merry, for mere fun and sport. The famous Mutavakkil, the Abbasid, having summoned his ministers, councillors and functionaries to his presence, let loose a box full of scorpions in the assembly and forbade anyone to move. When the scorpions stung those present, he burst forth into boisterous laughter.
10 Da rekapituliramo: ustrojstvo zajednica ovisi o pravdi, ne o praštanju. Dakle, ono što je Krist podrazumijevao pod praštanjem i oproštajem ne znači da kad vas neki narodi napadnu, spale vam domove, opljačkaju vaša dobra, nasrnu na vaše žene, djecu i rođake i ugroze vašu čast – vi morate biti potčinjeni za nazočnosti tih tiranskih neprijatelja i dopustiti im sva njihova zvjerstva i zlodjela. Ne, Kristove riječi govore o odnosu dva pojedinca jednoga prema drugome: nasrne li jedna osoba na drugu, ozlijeđeni mu treba oprostiti. No, zajednice moraju štititi prava čovjeka. Tako ako me netko napadne, ozlijedi, potlači ili rani – neću mu pružiti otpor i oprostit ću mu. Ali ako osoba želi napasti Siyyida Manshadíja162, ja ću ga, naravno, u tome spriječiti. Premda bi nemiješanje za zločinca očito bio ljubazan čin, bilo bi to ugnjetavanje Manshadía. Kad bi u ovom trenutku divlji Arapin ušao u ovu sobu i isukao sablju želeći napasti, raniti i ubiti vas, ja bih ga sigurno u tome spriječio. Kad bih vas prepustio Arapinu, to ne bi bila pravda nego nepravda. No, kad bi povrijedio mene osobno, oprostio bih mu. To recapitulate: the constitution of the communities depends upon justice, not upon forgiveness. Then what Christ meant by forgiveness and pardon is not that, when nations attack you, burn your homes, plunder your goods, assault your wives, children and relatives, and violate your honor, you should be submissive in the presence of these tyrannical foes and allow them to perform all their cruelties and oppressions. No, the words of Christ refer to the conduct of two individuals toward each other: if one person assaults another, the injured one should forgive him. But the communities must protect the rights of man. So if someone assaults, injures, oppresses and wounds me, I will offer no resistance, and I will forgive him. But if a person wishes to assault Siyyid Manshadí,162 certainly I will prevent him. Although for the malefactor noninterference is apparently a kindness, it would be an oppression to Manshadí. If at this moment a wild Arab were to enter this place with a drawn sword, wishing to assault, wound and kill you, most assuredly I would prevent him. If I abandoned you to the Arab, that would not be justice but injustice. But if he injure me personally, I would forgive him.
11 Treba reći još samo nešto: zajednice su danonoćno obuzete stvaranjem kaznenih zakona, pripremanjem i organiziranjem instrumenata i sredstava kažnjavanja. One grade zatvore, izrađuju lance i okove, uređuju mjesta egzila i izgona, te razne vrste tegoba i mučenja, i tim sredstvima namjeravaju disciplinirati zločince dok – zapravo – izazivaju uništenje morala i izopačenje karaktera. Zajednica bi se, naprotiv, trebala danonoćno truditi i nastojati s najvećim žarom odgajati ljude, kako bi ih potakla da iz dana u dan napreduju i rastu u znanosti i znanju, da stječu vrline, moralne vrijednosti i izbjegavaju poroke da se ne bi događali zločini. Danas prevladava suprotnost tome; zajednica uvijek smišlja kako nametnuti kaznene zakone i pripremiti sredstva kazne, instrumente smrti i kažnjavanja, mjesta zatočenja i izgona; dakle, oni očekuju da se zločini čine. To ima demoralizirajući učinak. One thing remains to be said: it is that the communities are day and night occupied in making penal laws, and in preparing and organizing instruments and means of punishment. They build prisons, make chains and fetters, arrange places of exile and banishment, and different kinds of hardships and tortures, and think by these means to discipline criminals, whereas, in reality, they are causing destruction of morals and perversion of characters. The community, on the contrary, ought day and night to strive and endeavor with the utmost zeal and effort to accomplish the education of men, to cause them day by day to progress and to increase in science and knowledge, to acquire virtues, to gain good morals and to avoid vices, so that crimes may not occur. At the present time the contrary prevails; the community is always thinking of enforcing the penal laws, and of preparing means of punishment, instruments of death and chastisement, places for imprisonment and banishment; and they expect crimes to be committed. This has a demoralizing effect.
12 Kad bi se zajednica potrudila obrazovati mase znanost i znanje rasli bi iz dana u dan, proširilo bi se razumijevanje, razvio se senzibilitet, običaji bi postali dobri, a moral normalan; jednom riječju, došlo bi do napretka u svim tim vrstama savršenosti, a bilo bi i manje zločina. But if the community would endeavor to educate the masses, day by day knowledge and sciences would increase, the understanding would be broadened, the sensibilities developed, customs would become good, and morals normal; in one word, in all these classes of perfections there would be progress, and there would be fewer crimes.
13 Potvrđeno je da je među civiliziranim narodima pojava zločina rjeđa nego kod manje civiliziranih – dakle, među onima koji su postigli istinsku civilizaciju, koja je božanska civilizacija – civilizacija onih koji ujedinjuju sva duhovna i materijalna savršenstva. Budući da je neznanje uzrok zločina – što se više razviju znanost i spoznaja, to će se više smanjiti broj zločina. Promislite koliko se često događaju ubojstva među barbarima Afrike; oni ubijaju jedan drugoga čak i zato da bi jeli meso i pili krv jedni drugih! Zašto se takva divljaštva ne događaju u Švicarskoj? Razlog je očit: to je zato što ih u tome sprečavaju obrazovanje i vrline. It has been ascertained that among civilized peoples crime is less frequent than among uncivilized—that is to say, among those who have acquired the true civilization, which is divine civilization—the civilization of those who unite all the spiritual and material perfections. As ignorance is the cause of crimes, the more knowledge and science increases, the more crimes will diminish. Consider how often murder occurs among the barbarians of Africa; they even kill one another in order to eat each other’s flesh and blood! Why do not such savageries occur in Switzerland? The reason is evident: it is because education and virtues prevent them.
14 Stoga, zajednice moraju misliti o sprečavanju zločina, prije negoli o tome da ih se strogo kažnjava. Therefore, the communities must think of preventing crimes, rather than of rigorously punishing them.