جستجوی مقالات مرتبط با کلیدواژه « کرامت اکتسابی » در نشریات گروه « علوم سیاسی »

The issue of the difference in rights between Muslims and infidels is clearly visible in different aspects of jurisprudence and  law. On the other hand, it seems that Islam emphasizes the principle of human dignity in all its principles and rules, so it should be seen whether this difference in rights between Muslims and infidels is compatible with the principle of human dignity. This research, which was carried out with a descriptive-analytical method, shows that the generality of the Qur'anic verses and the non-assignment of dignity to Muslims, the first principle in relations with non-Muslims, the principle of justice in rights, the basis of human rights and the principle of freedom of opinion, reflect the whole view of inherent dignity. It is for all human beings. Therefore, it seems that those proofs of human dignity that are in conflict with the proofs of the difference in rights between Muslims and infidels refer to acquired dignity. Therefore, all human beings, both Muslims and non-Muslims, have inherent dignity, but in the field of acquired dignity, it is the individual's choice that under which rank he can enjoy what rights.

Utopias [=ideal places or states] are essentially based on values and no ideal theory can be developed to the level of the utopian theory with no regard to the morals and values. Among values and morals, essential human dignity is put at the top and is thus prior to other human values. This is a claim with which the Holy QurÞÁn has dealt. The real thesis of this article is that the Holy QurÞÁn as the most important epistemological source includes a model of utopian system which is naturally constituted by human dignity. One may study the essential and acquired human dignity within the ideal system of the Holy QurÞÁn by means of different theoretical paradigms. However, this article has been organized within the framework of Muhammad BÁqir Íakim’s theory of ‘unlimited ideal’ which is derived from the Holy QurÞÁn. The findings show that in all stages and five principles of this theory, i.e. ‘worship of God’, ‘conscious movement’, excruciating movement’, qualitative change’ and ‘quantitative change’, both natural and acquired forms of dignity are clearly present for which many Quranic evidence can be offered. Studies on human dignity within the framework of the theory of ‘unlimited ideal’ show only glimpses of the capacities of the Qur’anic utopia.

As God-given asset, dignity is devoted to human being only and none of other terrestrial creatures are so characterized. Based on Holy Quran, human dignity is divided into two kinds the quality of our interpretation of which is the base for our other behaviors, decision making and programs in treatment with Humans and consequently civilians in Islamic society. Possessing an interpretive outlook and hermeneutics method to human dignity oriented verses, authors ultimately conclude that dignity is an inalienable human right that stems from God-given reason and soul in the human being body. Of course, human beings are free to neglect this essential advantage. The approach provides some sociopolitical-related constraints to both civilians and political system.