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.

Background & Aim: Respecting the Inherent Dignity of humans means having respect for their basic rights in different environments. This issue is of paramount importance in studies and discussions related to healthcare. This study aimed to compare the viewpoints of nurses and hospitalized patients about the Inherent Dignity of patients. Materials & Methods: This descriptive and analytical research was conducted on 385 patients and 79 nurses selected from Imam Hossein Hospital of Shahroud, Iran based on the inclusion criteria and by the census sampling. After explaining the objectives of the research and receiving written and oral consents from the subjects, demographic characteristics questionnaire and a researcher-made questionnaire on the Inherent Dignity of patients were completed by the participants. Data analysis was performed in SPSS version 19 using independent t-test and Pearson’ s correlation coefficient. In addition, the significance level was considered 0. 05 in all tests. Results: In this study, the mean age of the subjects was 49± 18 years and 28. 8± 6. 2 years in the patient and nurse groups, respectively. Moreover, mean clinical work experience of the nurses was 6. 2± 6. 4 years, and their overtime in the ward was 91. 4± 57. 7 hours per month. According to the results, a significant coloration was found between age and score of the Inherent Dignity of patients (r=0. 144, P<0. 05). Conclusion: According to the results of the study, the score of the Inherent Dignity of patients was lower from the perspective of patients, compared to nurses. Therefore, it is recommended that more attention be paid to factors related to maintaining or improving the Inherent Dignity of patients in the clinic and various hospital wards.

Introduction: Respect for Inherent Dignity of human beings means respect to their basic rights in different environments and have an importance role in the study of health care. This study was conducted to investigate the Inherent Dignity and its related factors in heart failure patients.Methods: In this descriptive, cross-sectional study, 130 patients with class II to IV heart failure were selected upon to researcher characteristics and in purposive sampling from patients of Hazrate Rasoolakram, Imam Hossein and Shariati Hospital of Tehran. Demographic questionnaire and Inherent Dignity questionnaire (IDQ) completed by individuals. The data were analyzed by descriptive statistic methods, pearson correlation test, one-way ANOVA and independent-sample t tests.Results: The mean score of social Dignity was 4.6±0.8. The highest mean score were obtained for dimension of Inherent Dignity in the family and the lowest mean score were obtained for dimension of Inherent Dignity in community. These findings revealed a significant difference in the mean of Inherent Dignity score between dimension of Inherent Dignity in the family and dimension of Inherent Dignity in community. There were also significant correlation between age and Inherent Dignity and between disease severity and Inherent Dignity.Conclusion: Respect to the importance of every one role in family, community and health care systems and their commitment to protect and promote Dignity of patients, the results of present study can be useful in planning of patients support and also their care and treatment.

With no doubt, the human Dignity is of great concern in different religions and for human rights scholars. In Islam, according to Quranic verses and Islamic traditions, the Inherent Dignity of human has always been considered and recommended. What is understood from Quran is the identical view of human reality. In the current situation that the Muslim world confronts the West's doctrines of human rights, the issue of human Inherent rights is greatly expected. In this paper, using the verse 70 of Surah Esra’a, the Inherent value and Dignity of human has been introduced as a common human attribute. The method of research in this study is descriptive- analytic with the use of library resources and techniques.

From the beginning, humanitarian law contained rules which aimed at protecting the life and properties of people during armed conflicts. (History) This law is different in terms of theoretical foundations and practical manifestations in the popular western theory and the Islamic theory which have not been analyzed. (Background) Therefore, identity borders and foundations of the rules of humanitarian law have remained unknown and ambiguous in western and Islamic communities. (Problem) Thus, the following question is raised: What are the theoretical foundations of humanitarian law in Islam? And how the Islamic theory of humanitarian law can affect international peace? (Question) We assume that: the Islamic humanitarian law, in contrast to its western counterpart, has two supportive bases in Islam, one of them is the Inherent Dignity of man and the other is his value. (Hypothesis) The author seeks to answer to the research question (Objective) through using explanatory-analytical method. (Methodology) The Islamic theory of humanitarian law is the most advanced, the strongest, and the most exact and at the same time very older than western theories and in the verses of the holy Quran, the tradition of the Prophet, and jurisprudential and narrative books, issues of the international humanitarian law are clearly observed. In addition, peace has priority over war in Islam (Finding).

Introduction: After being discharged, patients with heart failure, are exposed to the problems of disease management in the family and community, and follow-up interventions after discharging can play a significant supportive role in promoting a sense of worth in them. The purpose of this study was to investigate the effect of post-discharge telephone follow-up on the Inherent Dignity of patients with heart failure. Methods: In this randomized clinical trial, 70 patients with heart failure referred to cardiac and cardiac care units of a hospital in an urban area of Iran were selected and assigned into two intervention and control groups using the block randomization with block size of 4. The intervention group was followed up by telephone for one month once a week with regard to drug use, symptoms, daily activities, and type of nutrition. The patients' Inherent Dignity was assessed using the Inherent Dignity Questionnaire (IDQ) before and after one month of the intervention. Data were analyzed using the SPSS 16. Results: In this study, 70 patients with heart failure were compared in two groups of intervention and control with mean and standard age deviation of 65± 10. 68, and 67± 13. 31 years (P꞊ 0. 46). Independent t-test showed a statistically significant difference between the groups in the mean score difference of intrinsic Dignity (0. 8± 0. 3 and 0. 07± 0. 2, respectively), before and after the intervention (P<0. 001). Conclusion: According to the results of the present study, which showed that post-discharge telephone follow-up improves the Inherent Dignity of patients, therefore, to maintain and promote the Inherent Dignity of patients with heart failure in the community, planned and systematic postdischarge follow-ups are recommended.

Background and Aim: Human Dignity is one of the fundamental principles of human rights, which serves as the basis for many human rights and privileges. This right is not only inalienable but also regarded as a cornerstone of human rights. Some secular intellectuals believe that Islamic rulings, such as qisas (retribution) and divine punishments, are violent in nature and conflict with human Dignity. This study examines whether Islamic punishments are in conflict with human rights and the Inherent Dignity of humans. Materials and Methods: This research was conducted using a descriptive-analytical method, with data gathered from credible library sources. Ethical Considerations: Throughout the research process, ethical principles, including the authenticity of texts, scientific honesty, and integrity, were maintained. Findings: Human Dignity and human rights are principles endorsed by Islam. However, their scope should not be limited solely to criminals and murderers. While criminals, too, possess rights as humans, the Dignity and rights of the victim and those harmed by the crime should not be overlooked. They also have human rights that have been violated by the crime. Conclusion: From a rational perspective, the implementation of divine punishments and qisas is in line with upholding the Dignity of the victim and their heirs. Justice and human rights require that a murderer, who has deliberately violated the Dignity and right to life of another, not have their Dignity respected in this regard, a principle that Islam also emphasizes.

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.