Medicine is the most scientific way of humanity, and the most humanistic science. Its Professional communications are important due to its sensitivity and responsibility. One the most emphasized relation is patient’s DIGNITY. Evidence has shown that the correct relationship rarely will establish between physician and end stage patient and this communication is always associated with many shortcomings. This study aimed to address the patient’s DIGNITY, especially in the end stages of life.Definition and nature of DIGNITY, human rights, patient rights, human DIGNITY in medical practice and medical education was discussed. In addition, important issues in patient-centered communication in order to maintain patients’ DIGNITY, especially at the end life (include: accurate information to patients, how to announce bad news, privacy, confidentiality, reliability, choice and decision-making, dealing with requests for inappropriate treatment, euthanasia and unconditional respect) was considered.

The main theme of most of Sufi's anecdotes is the virtues of elders. This means a huge amount of tazkira and mystical manaqibnameh and some other Sufi texts, all of which can be included under the title "Anecdotes of Dignities". Dignities anecdotes have always been the stage of rejection and acceptance by different groups of its audience. Some people who believe in DIGNITY have not only accepted these anecdotes, but have tried to forge several dignities in the same format for the sheikhs of Sufi. On the other hand, some deniers and those who don't believe in DIGNITY not only are not satisfied with not accepting and denying from the heart, but also they have led the work to anti-DIGNITY. Some contemporary researchers have also come out against DIGNITY, or have questioned the realism of such anecdotes, or have set limits for it, for reasons such as the creation of DIGNITY. In the midst of these dignifications and anti-DIGNITY, how can we scientifically recognize the DIGNITY of Owlia as a mystical phenomenon? In this article, after examining the motivation of dignitaries and denying dignitaries, it is clear in descriptive and analytical manner that supporters and opponents of DIGNITY do not prevent us from not recognizing the dignities of the saints as mystical realities. The importance of the subject lies in the believability and realism of anecdotes of dignities, which include a large volume of literary and mystical heritage.

Introduction: Maintaining a sense of DIGNITY in incurable patients and providing a death with DIGNITY is one of the most important goals of palliative care. In this regard, DIGNITY therapy is considered as a new intervention to promote the sense of DIGNITY of cancer patients. The aim of this study was to determine the effect of DIGNITY therapy on the sense of DIGNITY of patients with cancer receiving palliative care. Methods: This is a non-randomized controlled trials study in which 50 patients with cancer who were admitted to the “ Entekhab palliative care center" and fulfilled inclusion criteria were selected through convenience sampling and divided into two groups: control group (25 people) and intervention group (25 people). Three 30-60 minute sessions were considered for DIGNITY therapy implementation. The data gathered through self-reporting and interview. Before and two weeks after the DIGNITY therapy, the Demographic and Patient DIGNITY Inventory (PDI) questionnaires were filled by research units and the findings were analyzed by using descriptive and inferential statistics. Results: Data analysis showed that the mean value of DIGNITY before DIGNITY therapy was (62. 20± 16. 50) and after DIGNITY therapy was (74. 36 ± 10. 54). As a result, there was a significant statically difference in the intervention and control groups after intervention (p˂ 0. 001). Conclusions: Considering the positive effect of DIGNITY in promoting the sense of DIGNITY, this approach could be beneficial as a new intervention at the end stage of life of patients with cancer in order to promote their sense of meaning, purpose, DIGNITY and provide a dignified death for these patients.

As reflected in the sacred books, man is endowed with DIGNITY, and DIGNITY is considered to be one of his qualities. Scholars of ethics confess to this matter too and consider human DIGNITY as one of man's attributes.In divine Books, God has spoken with the man and the man has listened to God. On Who is qualified to listen to God is a dignified being as well. In man's speaking with God, some sort of harmony and interaction is required. Such a harmony takes place in two forms. In the first form one who speaks lowers himself and speaks at the level of existence of the listener. In the second form the speaker exalts the listener to the exlent that be capable of listening of listening to the transcendental word.

In this paper, the Islamic view of the principle of the implementation of punishment is expressed and then the components of human DIGNITY in the punishment of adultery are discussed in two parts. First, the stage before the execution of Hadd, under which discussions such as why the punishment, the difficulty of conditions from the implementation of Hadd, the insistence of religious leaders on the lack of proof of the crime and the happiness of the Ali (PBUH) from the fall of Hadd, and then the stage of the implementation of Hadd and some of its characteristics Like Islam’, s unpleasantness of observing the penalty scene, considering the DIGNITY of the weak (the child resulting from adultery) in the process of punishment and finally imposing restrictions on the implementation (relative to the criminal's body and the time of execution) have been discussed.

The criteria for assigning human DIGNITY have been a subject of debate among researchers for years. Regardless of what criteria are chosen for human DIGNITY, each school of thought must provide a method to identify them in people. The authors of this article consider voluntarily in choosing goodness and virtues to be the criterion. The purpose of this article is to present a method for establishing the existence of this criterion in humans and to examine the various manifestations of acting freely on what is good and virtuous by citing philosophical Islamic sources, especially the Qur'an. In this article, we will first discuss the differences among people regarding the existence of DIGNITY and its manifestations, and move on to investigate the special conditions that can be challenging for allocation of DIGNITY across different schools of thought. Finally, we will examine various Islamic sources to evaluate the methods of identifying human DIGNITY in people. Our investigations show that since concepts such as “right” and “good” are of a subjective nature, there is more than one manifestation for presence of criterion of human DIGNITY, and in practice, no one can be deprived of their DIGNITY.

The normative implications of the conception of human DIGNITY affects on both secular and religious moral thoughts as they pertain to a range of human life issues, including health care ethics. In this article I discuss the main Islamic viewpoints regarding human DIGNITY and their implications in Islamic bioethics.This article offers my comprehension of the literature on human DIGNITY and its implications in Islamic bioethics.Human DIGNITY is one of the most emphasized theme in the Holy Qur’an. There are two main theological schools in Islamic tradition which are called: Ash’ariyyah and Mu’tazilah.According to Ash’ariyyah thoughts, human DIGNITY is based on the explicit arguments in the scripture but in the Mu’tazilah’s thoughts, concepts such as human DIGNITY could have independent logical basis. Accordingly, they could be found by reason and emphasized by the scripture.Using human DIGNITY as a reliable basis which is emphasized by the scripture, it can shed light to many of contentious bioethical issues in the Islamic world.

Discussion: Mowlavi (604-672 A.H.) has paid special attention to the DIGNITY, inner values and nobility of human beings in Mathnavi. In book five of Mathnavi he mentions that due to divine honoring, mankind is a perfect collection of everlasting qualities and a mine of goodness as he is the goal of creation; as a result of which whatever exists is at his service. He considers man as the spiritual king of creation and divine honoring brings him the status of the beloved. On the surface he is dust while he has illuminating inner characteristics. The reasons for the DIGNITY of man are based upon four pillars of prophecy, sainthood and prostration of angels to him, and learning and teaching of Divine Attributes.This paper is a historical-philosophical study of the text of Mathnavi in which lines from this text are brought for a close reading and scrutiny.Discussion: Beside the Qur'an and Islamic commentaries, two other factors have been the source of inspiration for Mowlavi; one is his intuition and the other is his access to the precious heritage that people of knowledge have left behind. Mowlavi had read Sheikh Ahmad Ghazzali, Mohammad Ghazzali, Sana'i, Attar and Ibn Arabi and had used their views in his works. There are some references in the Qur'an to the angels prostrating in front of Adam to increase their knowledge while Satan who did not do this deprived himself of a great fortune. Man is, on the one hand, a student of God learning Divine Attributes; on the other hand, he teaches these Attributes to the angels. Mowlavi believes that these Divine Attributes are the knowledge saturating man.Conclusion: Mowlavi uses Qur'anic verses and Hadith in order to define DIGNITY of man among creatures. He believes that man's status of being prostrated to is because of the knowledge he had gained from the Divine Attributes; Angels prostrated themselves in front of Adam because of this knowledge. These two factors lead to the principles of prophecy and sainthood. Man with rank of sainthood is adorned with all accomplishments as he becomes bereft of human characteristics and connected to Divine Attributes