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 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.

The fundamental topic in Humanities is clearly the study of Humans. Neglecting the understanding and recognition of Humans can hinder us from achieving generalizable results and may lead us toward arbitrary and group-based decisions. Failure to distinguish between biological species up to the point of denying the objectivity of species, conflicts between nominalists and realists, and limitations of logical definitions are problems that will be addressed in this article.In this study, it is argued that there is no universal definition for Human beings as a biological species. Therefore, from a philosophical perspective, the rights and characteristics that are associated with Humans in Humanities cannot be attributed to Human beings as a mere biological species. In an attempt to settle this issue, a minimal shared definition of “Human” (as a philosophical entity) that encompasses differences and exceptions has been accepted and recognized.It is evident that an attachment cannot stand on the same level as the essence, and discussions regarding their incorporation should be considered.In this article, it has been concluded that the criteria for the philosophical Human are self-awareness and freedom of choice, and offering a definition for “Human” will be founded on these two features.

Human rights is not a series of enacted law that great revolution of France or universal declaration of Human rights could be ascribed as its starting point, but it's correct to ascribe its antiquity as primal as the life of Human beings.Human rights are not the result of a specific religion, cumulative decision or revolution but are a chain of natural absolute rights that is universal in all times and places.So, the role of religions and revolutions is not structuralization of Human rights and innate dignity of Human, but studying their roles in the field of Human rights is to study the instruments that exhibit to support, recognize or help to recognize the Human rights.Because of its special system law, Islam religion has gained a specific, complex and particular in the studies about Human rights.It appears that in Islam religion two kinds of dignity can be found: the first one, a universal dignity that is not conditional by person's religion and the second one, a perquisite dignity that is conditional by person's belief. In this article we try to study about the place of Human rights and the instruments to recognize the innate dignity of Human in the religion of Islam and so we try to study about the place of perquisite dignity of Human and its differences with innate dignity.

This article is about Human dignity influencing strategy and positive and negative role in understanding the provisions of the search and expression of its role as evidence and proof a believes in the concept as inherent feature derived from creation of man as legislation draws red lines that sharia should not pass it. Respected jurists must be understand comply with the provisions for its normative.

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.

Although Human dignity has been the focus of many researchers, fundamental debates about its existence have often been ignored. Different views on Human dignity and its existence can lead to divergent interpretations of Human rights. In this study, we attempted to find an answer to the question of the nature of Human dignity by examining and collecting the opinions of experts and analyzing and criticizing them. Our analysis showed that since dignity is linked to Human existence and understanding, it has a subjective nature. Subjective existences have different types, including contractual and abstract. Contractual existence finds its way to objective entities through Human thought, and it is changeable. An abstract existence, on the other hand, is created by perception of an objective entity in a constant way among Human beings. Human dignity is consistent with the contractual type, because simply seeing a Human does not bring to mind the existence of dignity and Human rights. Once we accept the contractual nature of dignity, we must determine who bestowed this dignity on man. Through investigations, we came to the conclusion that God is the only one that can grant such privilege, and the existence of dignity for Humans is a proof of God's existence.