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.

The INNATE DIGNITY of human is a quality and it is only for human and to which he is described. The mentioned quality is human_ special and that is nothing to make it limited. There are many related and useful issues in Islam Can be explained Humans’ having gained a unique position as a result of God's revelation to human. Naturally, achieving this great place has had many results. Human INNATE DIGNITY is of two dimensions i.e it is both right and protecting it is of the most important duties of Muslims and other people in the world. Human DIGNITY is a general and INNATE rule and it is not limited by anything. The need to respect this right has been written in the Iranian constitution law. Universal Declaration of Human Rights, the Declaration on the human genome, the Helsinki Declaration, the UNESCO Declaration have discussed about them.

Man’ s DIGNITY is of two kinds; INNATE DIGNITY, i. e. God has created Man in a way which distinct from and superior to other creatures, and acquired DIGNITY, i. e. Man can attain moral and value-based DIGNITY through pious acts. Man’ s DIGNITY has been a standard in all original Holy Scriptures in a way that violation of this standard is an indication of the distortion in the holy texts. The current study has concluded that Quranic verses have underscored the acquired and INNATE DIGNITY of man while the bible has offered a humanist description for DIGNITY and, in return for submitting proofs for human DIGNITY, has either denied it or substantiated ethnic superiority of man.

Abstract Human DIGNITY is one of the values accepted in theological and human schools that has had and continues to have a significant impact on moral, jurisprudential, and social and political issues. In the present era, which is also known as the era of defending human rights and human DIGNITY, we need more than ever to correct and review the concept, effects, and requirements of human DIGNITY. Different approaches to human DIGNITY have emerged among different theological and human schools, and in the meantime, the religion of Islam and the Muslim holy book have presented precious foundations of human DIGNITY; because in the eyes of the Holy Quran, man is a possessor of DIGNITY by virtue of being a human being. The main purpose of this research is to examine the necessity and possibility of the divine nature of human DIGNITY, and for this purpose, using verses of the Holy Quran and narrations, the definition, understanding, and purpose of DIGNITY are examined from different perspectives. The most important findings of the research are that human DIGNITY arises from the existential necessity of man. Finally, it should be emphasized that, firstly, from the point of view of " We have honored the sons of Adam", the most essential criterion of Islam's view of man is his inherent DIGNITY as an accepted basis, in other words, it is a definite necessity. Secondly, human DIGNITY arises from the necessity of his existence. Thirdly, considering the blowing the divine spirit forms in the creation of human beings, human beings certainly have DIGNITY based on the principle of non-discrimination.

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.

In the philosophy of both Mulla Sadra and Kant, “reason” is the highest human faculty, and “rational understanding” the ultimate human understanding. For both philosophers, rationality is the most fundamental human characteristic, and the basis for his INNATE DIGNITY. The difference between the two philosophers lies, however, on the fact that Mulla Sadra considers theoretical rationality (what one knows) to be the main feature, while Kant. regards practical reason (what one wants) the major criterion.Creativity is one of the manifestations of rationality that has attracted the attention of these philosophers. They discuss about creativity in both realms of theory (i.e., in the domain of intellect and imagination) and practice. The difference here lies in the fact that Mulla Sadra explains creativity within the framework of human relation to Active Intellect, while in Kant, it does not have any transcendental source, but is rooted in human autonomy and independent will.

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.