Explaining The Anthropological And Evaluative Foundations Of Dignity In The Quran And Narrations And Deducing Its Implications In Moral Education In Order To Provide A Theoretical Framework In Education

Abstract

This article deals with the anthropological and evaluative foundations of dignity and the inference of its implications in moral education from the perspective of the Holy Quran. To understand these dimensions, it introduces a three-dimensional theoretical framework that distinguishes between the "human" (instinctive), "humane" (rational-social), and "humane" (spiritual-caliphate) dimensions. By systematically analyzing the positive (opportunities and dignity) and negative (challenges and threats) aspects in each of these three dimensions, the article presents a dynamic educational system that aims to manage natural weaknesses, strengthen rational and communicative powers, and ultimately, flourish the highest existential capacities of man. The goal of this educational system is to actualize the position of "divine caliphate" on earth, which is introduced as the peak of human perfection in the Quranic worldview. The goals, principles, and methods of this educational system are adopted from the foundations and characteristics that the Quran mentions for these three dimensions, making this model applicable and applicable to all dimensions of the learner's existence. The findings show that the foundations of dignity are divided into two categories: positive and negative. The human level is a stage of affliction and has inherent weaknesses (such as haste, arrogance, tyranny, and greed). These weaknesses can be transformed into positive traits. For example, the trait of greed can be transformed into greed for good deeds. Dignity at the human level of existence depends on overcoming these challenges and transforming them into positive traits. The human level is the level of ability to receive revelation and transmit hope (good news). The level of Adam is also the peak of dignity, the embodiment of divine attributes, and the holder of the position of caliphate and complete authority. Based on these foundations, educational implications were deduced; Including the goals (creating the morality of God and success in suffering), principles (inherent honor, the originality of freedom, the priority of preaching over warning, and the compensability of error) and methods (practicing the caliphate, discovering fallacies, gradual resistance, and delegating responsibility) based on the conclusions made, the theoretical framework of dignity-centered moral education was developed. This framework, relying on the three pillars of God-centeredness, justice-centeredness, and responsibility, considers education to be an active and selective process that, by moving beyond imposed approaches, prepares the learner to play the role of God's successor, manage his or her internal conflicts, and cultivate the earth in the education system.