جستجوی مقالات مرتبط با کلیدواژه « Human Dignity » در نشریات گروه « علوم قرآن و حدیث »

The criminal policy in the method of Imam Ali (A.S), as a positive differential criminal policy and in line with the provisions of the noble verse “We have certainly honored the children of Adam”, on the one hand, sought to preserve human dignity and considered punishment as the last resort and, on the other, tried to realize judicial security, which is one of the most important needs and human rights of citizens in the society and has led to the growth and development of the society. Using a descriptive-analytical method, the present research answers this main question, ‘what are the manifestations of the criminal policy discourse in the method of Imam Ali (A.S)?’ with the aim of explaining the criminal policy discourse in the method of Imam Ali (A.S). The findings of the research indicate that in the method of Imam Ali (A.S), the discourse of preventive criminal policy in accordance with the model of participatory criminal policy and the discourse of Alevi criminal policy in criminal proceedings as a coherent and continuous set, have high goals that are based on dignity, humanity and the evolution of human society.

Peace is the main essence of all religions and pacifism is the goal that all religions have offered solutions for. In Razavi culture, based on principles such as justice, intellectual and social development, tolerance and forgiveness, peace is considered one of the most fundamental principles in international relations. Creating peace, before it is a material act, is a spiritual matter that relies on honoring the real human rights; and unlike the international legal literature, which is equivalent to a negative concept; it is not limited to the absence of war, rather, beyond that, it is a positive concept that means peaceful coexistence with the preservation of human dignity. This research, which was carried out in a descriptive and analytical way, indicates that in Razavi culture, contrary to the unrealistic and ethnocentric view of some western orientalists such as Bernard Lewis, Huntington, etc., who present Islam as a religion incompatible with peace and democracy and a source of violence and terrorism, Islam is the messenger of peace and friendship, and it has the ability to present a new and comprehensive theory compared to other theories and theoretical paradigms in the field of international relations; because the realm of implementing peace in Razavi culture includes peace in a general sense in addition to peace in a specific sense. In this culture, contrary to what is mentioned in the literature of the law of armed conflicts, there is no preemptive legal defense, because peace is a sacred thing and Jihād is a humanitarian action in the direction of spreading peace and security in the light of divine sovereignty, negation of tyranny, defense of the oppressed, and fight against injustice.

Peace is the main essence of all religions and pacifism is the goal that all religions have offered solutions for. In Razavi culture, based on principles such as justice, intellectual and social development, tolerance and forgiveness, peace is considered one of the most fundamental principles in international relations. Creating peace, before it is a material act, is a spiritual matter that relies on honoring the real human rights; and unlike the international legal literature, which is equivalent to a negative concept; it is not limited to the absence of war, rather, beyond that, it is a positive concept that means peaceful coexistence with the preservation of human dignity. This research, which was carried out in a descriptive and analytical way, indicates that in Razavi culture, contrary to the unrealistic and ethnocentric view of some western orientalists such as Bernard Lewis, Huntington, etc., who present Islam as a religion incompatible with peace and democracy and a source of violence and terrorism, Islam is the messenger of peace and friendship, and it has the ability to present a new and comprehensive theory compared to other theories and theoretical paradigms in the field of international relations; because the realm of implementing peace in Razavi culture includes peace in a general sense in addition to peace in a specific sense. In this culture, contrary to what is mentioned in the literature of the law of armed conflicts, there is no preemptive legal defense, because peace is a sacred thing and Jihād is a humanitarian action in the direction of spreading peace and security in the light of divine sovereignty, negation of tyranny, defense of the oppressed, and fight against injustice.

Anthropology is one of the important topics in every school of thought, including Islam. The Western concept of anthropology differs from the recognition of humans in religious culture. In religious texts, anthropology means self-knowledge. In terms of cognitive method, anthropology has four types: empirical, intuitive, philosophical, and religious. The present paper adopts the religious method to understand humanity and provides an analytical description of how anthropology is presented in the Quran. One of the fundamental features of the religious method is the comprehensiveness of human cognition. All dimensions and characteristics of humans cannot be introduced in one article, and this paper focuses only on the most important elements of anthropology from the perspective of the Quran. The current writing shows that humans are created in a two-dimensional way: spiritual and physical. And their spiritual dimension is more important than their physical dimension. Limiting humans to material needs is a kind of oppression. The divine caliphate is the most prominent human position, and the succession of man from God is not exclusive to Adam. God's praises of humans reflect human nature, while divine reprimands about humans reflect their natural tendencies. Human dignity is related to their inherent characteristics. The right to life is one of the most fundamental human rights, which has both material and spiritual aspects. Ultimately, human life is not limited to this world, and the afterlife reflects human life in this world.

In Quranic verses, reason is characterized as the main distinctive feature of humans versus animals. However, the Quran does not clarify the definition and implications of reason. In their interpretation of verse 70 of Surah al-Israʾ pertaining to the dignity and superiority of humans, exegetes of the Quran state that reason is the criterion for the human superiority, and then provide implications and characteristics for reason, including speech, perception of universal concepts, resurrection, and belonging to a nation. Nevertheless, all these characteristics are apparently imputed to animals in verse 38 of Surah al-Anʿam, 15-26 of Surah al-Nam, and verse 5 of Surah al-Takwir. This has raised debates over the apparent inconsistency of these verses, presenting the exegetes with the question of how humans may be superior to animals, and yet animals have all the distinctive features of humans, such as reason, speech, community, and resurrection. Exegetes of various philosophical, theological, and mystical folds have addressed the inconsistency by constructing theories to interpret the apparent meanings of verses concerning the human superiority over animals, but they failed to provide a consistent account of the distinction. In fact, the definition and implications of reason, as offered by exegetes, have resulted in this confusion.

Based on verses of the Holy Quran, a human being is the most noble of creations. On one hand, he has the potential to ascend to the proximity of God and on the other hand, is capable of falling to the lowest level. Honor and favor have been mentioned consecutively in verse seventy of the al-Isrāʾ Chapter. Divine Majesty has bestowed honor upon human beings so that they are in a superior position. Now what is the relationship between honoring and favoring that the Quran has addressed? The conformity of the views of Shiite and Sunni exegetes in attaining the answer to this question is important. The goal of this study is to find the most effective factor in attracting divine honoring and the realization of human superiority because this factor can identify the relationship between honor and favor. The present article has studied this topic comparatively using the descriptive-analytic method and library resources. The results of this study show that divine honoring is in two forms, general and special divine blessings that human beings possess. However, his position of favor and superiority over other creations is meaningful with God-wariness and servitude; otherwise, not only are human beings not superior, they are misguided.

Human dignity is one of the fundamental principles in the Holy Quran, significantly influencing social justice and strengthening social cohesion. This article examines the concepts of human dignity in the Quran and their impact on social cohesion. The first section defines human dignity and its position in the Quran, analyzing relevant verses. Additionally, the traditions of the Prophet and related hadiths on human dignity are explored. The second section discusses the impact of these concepts on enhancing social cohesion through the establishment of social justice, mutual respect, reduction of conflicts, increased cooperation, and strengthening the sense of belonging and social responsibility. The third section addresses the challenges and strategies for reinforcing human dignity in Islamic societies, considering cultural and social obstacles, the impact of political and economic factors, and various strategies such as education, the role of media and religious organizations, and social policy-making. Finally, future research is suggested in areas like comparative analysis of human dignity concepts in the Quran and other religious texts, the impact of religious education, the role of modern media, and the influence of governmental policies on human dignity.

Maintaining human dignity as a natural right is among the main fundamentals of religious teachings and ignoring it causes a person not to reach his/her perfection. In the Holy Quran, the main root of human dignity is this verse: “Va laghad karamna bani Adam...”, and Imam Hussein’s practical behavior (Sireh) and Husseini discourse show its prominent components. According the results, there are different elements in the Husseini discourse that show the human dignity in the phase of revealing the truth. This descriptive-analytical study which applies a library research method tries to identify the components of human dignity and describe their relationships based on the Husseini discourse. The present study points out the privileged position of human dignity which is in the Husseini discourse in the form of such a dignity that is potentially in all humans. Obedience, the inherent dignity of existence, rationality, honor, and authority, are among the components of human dignity in the Husseini discourse, who has depicted the peak of human dignity and honor in the history. Given people’s particular relationship with Ashura event and Imam Hussein, these components can be an appropriate pattern for improving the human dignity and the spirit of self-confidence in the era of Zohour against the attacks of enemies.

One of the moral teachings of the religion of Islam is to dignify humans. Human dignity is very important in social relations and it is a natural desire and a divine trust. There are a large number of recommendations for the human dignity in the divine teachings. The human dignity is like the rain of mercy, which brings virtue and purity to worthy people and impurity to unrighteous people. Ahl al-Bayt put an emphasis on practicing the moral virtues in dealing with worthy people and avoiding it in the face of unrighteous ones, and they obliged their followers to do this order. This descriptive-analytical research which applies a library research method aims to explain the examples of human dignity in Imam Hussein’s speeches. The results indicate that in Imam Hussein’s practical behavior (Sireh) and speeches, dignifying Ahl al-Bayt, slaves, neighbors, friends, enemies, and the poor is very significant.

The present study with the purpose of achieving anthropological principles of resistance, aims to answer this question using a semantic method what is Imam Mousā Sadr's interpretation of Islamic theology in order to form the concept of resistance? It seems that he offers a humanistic interpretation of Islamic theology in which mankind as the central word, in relation to other words such as dignity, development, faith, and citizenship, creates a circle that has resistance in its semantic magnitude. By presenting a contemporary perception of Islamic theology evolved in the multicultural social context of Lebanon, he designed a network of concepts in which resistance can be studied in terms of both the Islamic classic ideology as well as the new concept of resistance.

Killer robots or autonomous weapon systems (AWS) are representative of theapplication of AI in new areas, where worries about its wide application can befully expressed. This being said, it is expected that such systems have elicited manyreactions. These systems use AI in their main (or critical) functions, i.e. to decideabout the target, and what to be done about it. In recent years there have been manydebates from ethical, legal, and political standpoints about such systems; thesedebates revolve around what position one should adopt on their development,production, and use. Though such questions are important theoretically, the actualtechnological developments are getting closer to the ideals discussed, making theissue even more important. Here I assess some ethical arguments for and againstAWS. It seems that none of the arguments, for or against, is compelling enough totake a position. Therefore, either we should look for further arguments, or look intothe more general implications of the current state of arguments about the just wartheory, the main framework in which the issue is discussed. Along with thisexamination, some main ethical aspects of the issue are reviewed.

There are two old important questions in ethics: what standard should a voluntaryaction meet to be moral or valuable? And by what standard can one determine thepositive or negative moral worth of an action according to the religious texts?Indicating what standards make voluntary actions valuable, this paper classifiesthe valuable actions into two types: actions the rewards for which can be gainedin this world and actions the rewards for which cannot be gained in this world(they are beyond the capacity of this world). This study shows that according tothe religious texts, the criterion for the positive value of human voluntary actionsis to please God, and an action has to satisfy two conditions, if it is to please God:(a)it must be considered as serving God; (b) it must reinforce or protect humandignity. Since if a deed lacks any of these conditions, it will not be valuable andwill not lead to divine pleasure.

Explaining and interpreting the honor and dignity of man and then finding ways to realize it in human life is one of the most important and fundamental topics in religious sources, especially the Qur'an and hadiths. Since insult is the opposite of honor and respect, the present research is trying to investigate the phenomenon of insult with a skeptology approach using a descriptive-analytical method and based on library and documentary information, while measuring and setting human honor and its accessories as a criterion. Considering that any description and attribution knowingly and intentionally causing the weakening and humiliation of human honor and its accessories is considered a category and an example of insult.In this research, the degree of compatibility and incompatibility of the Islamic rulings of inheritance, retribution, corporal punishment of women and women's testimony have been criticized and investigated with respect to human dignity. The results of the research show that Islamic rulings in the aforementioned four topics are based on reality, expediency and health of the family and society, necessity or in order to inform, change undesirable behaviors and prevent crimes. Also, some of the issues raised are necessary as a prescriptive ruling for a specific stage and with special conditions that have been established by the holy legislator.

One of the challenging subjects in today's era is voluntary euthanasia; the excess of discussion in the academic space has also found an opening towards the cultural and cinematic space that they are trying to license by de-ugliness. Some organizations and governments promote the desire for voluntary euthanasia by destigmatizing it through media and legal activities. Countries such as Belgium, Luxembourg, the Netherlands, Switzerland and recently Spain have declared it legal. The research method will be based on descriptive, analytical studies and finding common horizons from an intra-religious perspective (verses of the Holy Quran and extra-religious ones (the first generation of human rights). From the perspective of the Holy Quran, there is no evidence for the permissibility of voluntary euthanasia, which It is possible to point out the reasons for impermissibility such as the right to life, the right to human dignity, the exclusivity of the right to die for God, the principle of the wisdom of pain and suffering, and the possibility of error in diagnosis. Also, from the point of view of some human rights articles, especially the rights of the first generation of human beings, it is possible to prohibit Euthanasia became known.

"Human dignity" in the sense of honor and greatness is divided into two types of acquired and innate. Intrinsic dignity in the sense of "the natural dignity that is entrusted to the human being as human being, will include all human beings of all races and colors and with all beliefs and cultures. And one of the most important questions in this regard is whether, from a religious point of view, such dignity can be the basis of human rights or not. The Constitution of the Islamic Republic of Iran, in its second principle, has made human dignity one of the faith foundations of this system and many of its principles are absolutely based on "man", "Iran" and "nation", which show the acceptance of the principle of inherent dignity in the field of legislation. The basis of such an approach is that human beings, by virtue of humanity and according to God-given creation and nature, have natural commonalities, and these natural commonalities will lead to common human rights. Therefore, what the merit and talent that the hand of creation has created and entrusted to each individual and distributed equally among them, requires that the rights of life be equal among its individuals and that everyone enjoys it on the same level.

Human dignity is one of the fundamental principles in the Holy Quran, significantly influencing social justice and strengthening social cohesion. This article examines the concepts of human dignity in the Quran and their impact on social cohesion. The first section defines human dignity and its position in the Quran, analyzing relevant verses. Additionally, the traditions of the Prophet and related hadiths on human dignity are explored. The second section discusses the impact of these concepts on enhancing social cohesion through the establishment of social justice, mutual respect, reduction of conflicts, increased cooperation, and strengthening the sense of belonging and social responsibility. The third section addresses the challenges and strategies for reinforcing human dignity in Islamic societies, considering cultural and social obstacles, the impact of political and economic factors, and various strategies such as education, the role of media and religious organizations, and social policy-making. Finally, future research is suggested in areas like comparative analysis of human dignity concepts in the Quran and other religious texts, the impact of religious education, the role of modern media, and the influence of governmental policies on human dignity.

Nowadays, human life in information technology and communication is generating massive data, known as big data. In this situation, the technical and scientific challenges of big data and the ethical challenges associated with them threaten the peaceful and virtuous human life. In this paper, the categorization and presentation of the Holy Quran solutions in the face of ethical challenges in the field of metadata with a logical approach and using valid legal, moral sources, Quranic verses and authentic hadiths have been studied and analyzed. The results of this study show that the use of services in the field of big data should be planned based on principles that do not have destructive consequences on the development of science and human life interactions. This article examines the ethical challenges of the macro-data field, considering the human dignity based on the Quran as the basic axis and boundary between morality and immorality. The research method in this article is to study and analyze the ethical challenges of big data in society and to identify Quranic teachings in this field. This article takes a new look at revelatory teachings and categorizes these challenges and offers solutions in new ways. Findings and results of this study show that if the use of macrodata is based on the moral teachings of the Quran, which is human nature, it can pave the way for human life and manage the ethical needs of the metropolitan area in a reliable and manageable structure.

Human Intrinsic dignity is one of the most important anthropological foundations that has formed the basis of many discussions of humanities in the current century. The present study, using a descriptive-analytical method, tries to examine the idea of the scholars of the current century regarding the intrinsic dignity of human beings as an anthropological basis and then analyze how the different ideas in this field effect on the interpretation of jihad verses. A review of the views of thinkers of the current century on intrinsic dignity and jihad suggests that they were influenced by their belief in the nature of human inherent dignity. Thus, the limited attitude towards the issue of intrinsic dignity has caused the owners of this idea to prescribe coercion on belief and deprivation of the right to life for non-believers. On the other hand, a broad view of intrinsic dignity has led the proponents of this idea of jihad to forbid the coercion of belief and killing of non-believers by jihad. However, the first thought faces fundamental disputes, and also in terms of method, this idea has a selective confrontation with the verses of jihad due to the emphasis on rules such as abrogating and ignoring the context and atmosphere of the revelation. In contrast, the second view is systematically confronted with the collection of verses of jihad and related verses, and in this regard, it uses different rational rules of interpretation.

The present study aims to explore what is the anthropological presupposition of a government level with the Islamic Revolution and how it indicates to the existence of an Islamic government level with the Revolution. This research relies on the hypothesis that the qualities and legitimate needs of humans imply the establishment of an Islamic government. In this regard and using a descriptive-analytical method, the anthropological presupposition of a government level with the Islamic Revolution in the political ideology of Imam Khamenei was surveyed. The results revealed that the government in the supposition of "a government level with the Islamic Revolution" is transforming and moving toward the objectives of the Islamic Revolution; however, it is not level with the Islamic Revolution yet. Islamic anthropological elements and components such as human dignity in terms of epistemology, civilization and human sociability and so on indicate to the establishment of an Islamic government level the Revolution. It means that a government based on genuine Islam can preserve human dignity and only an Islamic government can justly manage human society.

Citizenship rights are among the most important issues in the scientific community, especially among lawyers and researchers; the institutionalization of a society on the intellectual foundations of democracy requires attention to the foundations of this kind of government's rights. As an Islamic country, Iran must formulate the foundations of civil rights from the perspective of Islam; to create a correct and appropriate model for the time and introduce the Alawite government around the world for all the forerunners of justice. The question that arises; is that what have been the "principles of civil rights" in the government of Imam Ali? This paper studies the principles of civil rights in Nahj al-Balaghah from two scientific and practical dimensions. In this regard, unlike citizenship rights in the democratic systems, which are based on rights and duties, citizenship rights in the Amir al-Mu'minin government are directly related to two authoritative sources of Islam. These sources are the Holy Quran and the Sunnah of the prophet (PBUH).  Imam Ali (A.S.) considers the legitimacy of government as divine, which is achieved by the luck of the people in a society. Religion and politics are also closely related to and inseparable in theology. Imam Ali (A.S.) considers the relationship between rulers and citizens as a reciprocal relationship between right and duty. The people in the Islamic government have a hefty responsibility towards the society and the social system, for active participation in the social spheres and determining the type of government. In return, the Islamic rulers must create four conditions for the growth and excellence of humanity in society:1-    Execution of justice at all levels of the country. 2-    Providing security in all areas (social-cultural-economic). 3-    Ensuring the welfare of all citizens, regardless of religious and intellectual tendencies. 4-    Creating a suitable ground for social rights in society for the growth and excellence of human beings.