كليدواژه :
كرامت اكتسابي , قرآن , انسان , حقوق طبيعي , اسلام
چكيده فارسي :
چكيده
در نزاع كلامي حق و تكليف آدمي، كرامت انساني بستر اوليه و پايه نخستين هر نوع حق و تكليف است. از اين منظر ذاتي يا اكتسابي¬بودنِ كرامت، به مثابه سخت افزاري است كه نرم افزار حقوق بشري و شهروندي بر آن نصب مي¬شوند. اين ظرافت مد نظر قرآن كريم هست. حقوق فطري و حقوق طبيعي انسان¬ها در قرآن به نيكي بيان شده است اما بستر و بنيان اين حقوق اصل ديگري است به نام كرامت ذاتي انساني. قرآن كريم همه انسان¬ها را صرف نظر از دين و نژاد و رنگ و زبان و جنس و مليت صاحب اين نوع كرامت ذاتي مي¬داند. از سوي ديگر آيات قرآن كريم برخي از افراد انساني را از حيوان پست¬تر دانسته و بسياري را لايق مرگ مي¬شمارد. اين بيان به ما كمك مي كند تا پرده دومي از كرامت انساني بنام كرامت اكتسابي را بهتر بفهميم. اين كرامت ثانويه معطوف به حيات جمعي و سبك زندگي ماست.كرامت اكتسابي در قرب الهي و در نوع تعامل با خلق خدا است به گونه¬اي كه مي¬توان مدعي شد كرامت اكتسابي تنها در طول كرامت ذاتي محترم است. با در نظر گرفتنِ اين مفروض، مقاله حاضر مدعي است كه نسبت اين دو كرامت همان نسبت حقوق طبيعي به حقوق شهروندي است كه قرآن كريم مرز مشخصي براي آن دارد.
كليد واژگان: كرامت اكتسابي، قرآن، انسان، حقوق طبيعي، اسلام
چكيده لاتين :
Abstract
In the theological polemics between the right and duty of human, human dignity is as a primary platform and the basis of any kind of right and duty. From this perspective, the inherent or acquired dignity is like the hardware in which soft-wares such as human rights and citizen rights are installed on it. The Holy Qur an, paying attention to this subtle point, has been stated the human innate and natural rights. These rights rest on the basis and foundation of human dignity. The Holy Quran considers all human beings, regardless of religion, race, color, language, gender, or nationality, to possess this kind of inherent dignity. On the other hand, the verses of the Holy Qur an consider some human beings below the animal and also many other individuals who deserve death. This statement helps us to better understand the second level of human dignity known as acquired dignity. This secondary dignity focuses on our collective life and our lifestyle. Inherent dignity becomes brighter in the light of acquired dignity. Indeed, it moves from mere potential [passive form] to get actualized [active form]. On the contrary, this acquired dignity will be meaningful only in the light seeking proximity to Allah and in one’s interaction with the people. It can be claimed that acquired dignity is respected only through inherent dignity. Considering this assumption, the present article claims that the relation between these two types of dignities is the same as the relation between natural rights to the rights of citizens, which the Holy Quran has depicted a certain boundary around it.
Keyword: Acquired Dignity, Quran, Human, Human Rights, Islam, Citizenship Rights.
