چکیده:
The concept of man in the different religious scriptures gives
somewhat a diverse understanding towards what is the true nature of
man. Due to the vastness of the topic, this paper would like to limit
the paper in discussing what human nature is all about from Imam
Ali’s perspective. In doing so, it will refer to the most important
source, namely the Nahj al-Balagha. According to the teachings of
Nahj al Balagha man is the highest creature and the center of the
visible universe. Man is the epitome of creation. He comes at the
end of creation. Among all creations in the heaven and earth, only
man has been bestowed with many distinctive qualities. Human
being has two dimensions. Along with the material he has a divine
dimension as well. Excellence of human being to other creatures
returns to the same dimension. Man’s God-given nature and colour
are like seeds and potentials which are hidden in him at the
beginning of creation and will flourish when man follows the right
path. The great position of human being is to take the responsibility
in all major and minor works, overt and covert activities. Every
human being is born free from subjugation, sin, inherited inferiority,
and ancestral hindrance. His right of freedom is sacred as long as he
does not deliberately violate the law of God or desecrate the right of
others. All human beings are brothers to one another. The
superiority of one individual over another is only on the basis of his
piety and dutifulness to Him.
متون مقدس ادیان مختلف تا حدودی تصویری گوناگون از ماهیت واقعی انسان ارايه
می دهند. با توجه به گستردگی موضوع، این مقاله به بررسی مفهوم و ماهیت انسان از
دیدگاه امام علی (ع) پرداخته است. در انجام این کار، مهم ترین منبع، یعنی نهج البلاغه
مورد مطالعه قرار گرفته است. نتایج بررسی بیانگر ان است که به نظر امام، انسان
برترین مخلوق و محور و خلاصه افرینش الهی است. او غایت و میوه خلقت است. در
میان تمام مخلوقات در اسمان و زمین، تنها او دارای بسیاری از ویژگی های ممتاز
است. انسان دو بعد دارد. همراه با بعد مادی دارای بعد الهی است. برتری انسان نسبت
به سایر موجودات به همین بعد الهی برمی گردد. طبیعت و فطرت خدایی انسان مانند
بذرهای بالقوه ایی است که اغاز خلقت در او به ودیعت گذاشته شده است که باید
شکوفا گردد. انسان باید در قبال همه فعالیت های خود احساس مسيولیت نماید. هر
انسانی پاک از گناه بدنیا م یاید و از حق ازادی برخوردار است مشروط بر اینکه ازادی
او حق دیگران را نقض نکند. همه افراد بشر برادران نوعی یک دیگر هستند. برتری یک
فرد بر دیگری تنها بر اساس تقوا و وظیفه شناسی است.
خلاصه ماشینی:
For this reason, Islam emphasized the importance of having man know himself very well; a knowledge that is based on the divine source from the creator, The Most High, The One who knows who He created and He is The kind and The aware.
) (ibid:19) “And you Mohammad; directly accept Islam and always follow the God's way based on which he has created man's nature and no change shall be made in the creation made by God”.
The other meaning of al-f trah as stated in the Holy Qur’an explains that naturally man has been born as a believer in Allah the Almighty (30:30) The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimat al-Ikhlas (the expression of Divine purification) for it is primordial nature and the establishment of prayer for it is (the basis of) community… (Sermon 110) Man’s God-given nature and colour are like seeds and potentials which are hidden in him at the beginning of creation and will flourish when man follows the right path.
Nahj al-Balagha, also emphasizes this concept, thus: "Allah has given inborn disposition to human minds to shape themselves towards good and towards evil"(Sermon 75).
Man’s God-given nature and colour are like seeds and potentials which are hidden in him at the beginning of creation and will flourish when man follows the right path.