abolghasem naghibi
Abstract
Perfect creation, will power, knowledge, wisdom, natural inclination towards God, and caliphdom all are extralegal concepts which constitute the elements of human dignity. Human dignity was first introduced into the Islamic moral and legal teachings through the Holy Qur’an as it says, “And ...
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Perfect creation, will power, knowledge, wisdom, natural inclination towards God, and caliphdom all are extralegal concepts which constitute the elements of human dignity. Human dignity was first introduced into the Islamic moral and legal teachings through the Holy Qur’an as it says, “And surely We have honored the children of Adam….” The study of Islamic moral teachings reveals that human dignity constitutes their foundation. Teachings underlining self-knowledge, self-improvement, and spiritual purification all lead to human dignity. The teachings and practice of the Fourteen Infallibles (AS) demonstrated their concern for human dignity. Their good behavior and love towards people showed their recognition of human dignity. Moreover, most legal teachings of Islam are based on the recognition of human rights. In sum, maintenance of human dignity is one of the objectives pursued by Islam
saleh hasan zadeh
Abstract
God, man, and the world are the three main axes of human thought. Throughout history, important questions have been raised about them and all humanity’s intellectual effort has been directed towards these goals and finding correct and appropriate answers to these questions. Among these, knowing ...
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God, man, and the world are the three main axes of human thought. Throughout history, important questions have been raised about them and all humanity’s intellectual effort has been directed towards these goals and finding correct and appropriate answers to these questions. Among these, knowing humanity is of special importance. In the teachings of the holy Qur’an, man, after God, has been considered the most fundamental subject. The sending of prophets and holy books has been done in order for humanity to reach its final happiness. By giving special direction to sciences and wisdoms involved in educating and guiding mankind, the Qur’an considers materialistic and secular sciences to be the main reason for mankind’s decline. Human sciences practiced today have the 17th century Western culture as their origin. The Western account of the concept of humanity is the product of these sciences. This account of humanity has reduced the goal of science to secularism and humanism. Human in the Qur’an is the “comprehensive universe”. The Comprehensive Universe can accumulate in itself the perfections of all plants, animals, and angels. It is in this light that mankind is “The Best of Creation”, and as a result God is “The Best Creator”. Accordingly, a complete understanding of mankind is only made possible by understanding God. Today many anthropologists, despite incredible progress in psychology and psychoanalysis and their related sciences, have admitted their inability to understand mankind and have talked about a “crisis in anthropology”. Wise anthropologists say that man has three important aspects: 1) the personal materialistic aspect, 2) the social life aspect and 3) the spiritual aspect. Those who consider merely the first aspect and believe in absolute freedom for man, even though this freedom may be harmful to him, are unaware of the wondrous character of man and have neglected the important aspects of his being. And thosewho consider the first two aspects and ignore the third one, create an atmosphere that is devoid of moral and spiritual values. In this paper we address the following issues: 1. Aspects of humanity from a Quranic perspective 2. Direction of science according to the Qur’an 3. The superiority of mankind presented in the Quranic model over that of Western Culture’s model
