Author: M. Asem Ismail Zahi
Humanism (Part One)
Abstract
Humanism, also referred to as anthropocentrism, the centrality of the human being, or self-sufficiency, is a school of thought that places the human being at the center and axis of creation, and by giving primacy to humans, it negates the primacy of God, religion, or any non-human principle. In its broader sense, this term refers to any philosophical, political, economic, ethical, or social system whose central core is the human being.
Among human intellectual traditions, the human being is the most important subject that has been discussed, examined, and contemplated throughout history. In some schools of thought, the human being has been placed in a position where no other creature is imagined to be more complete or superior. However, in some realistic approaches—recognizing various intellectual and non-intellectual weaknesses—the value and capacity of the human being are seen as limited, and therefore in need of guidance from a more complete being.
The school of Humanism regards the human being as the sole reality of creation and places him in the position of God. Thus, it stands in opposition to theocentrism, and in its extreme form, it denies all metaphysical thought, including divine revelation.
By assuming the human being as the owner and ruler of the universe, it invents a new idol known as “the human” and promotes its worship. In reality, humanism means the worship of the human being, not human kindness or honoring human dignity—values that are strongly emphasized in Islam and the other monotheistic religions.
Keywords: humanism, human-worship, anthropocentrism, theocentrism, the religion of humanity.
Introduction
Praise be to the Lord who sent down the Qur’an to His servant and placed no crookedness therein, and peace and blessings be upon the noble Prophet who was sent as a mercy to all creation, and upon his family, companions, and all those who follow him until the Day of Resurrection. )PBUH).
In an era in which various afflictions have engulfed the Muslims—wars have ignited in their lands, poverty and disease have taken hold of their lives, and material backwardness has humiliated them—some call for a renewal of religion, while others propose a modern reinterpretation of the sacred texts. Yet, some go beyond this and call for establishing a new relationship based solely on pure humanity to replace the religious bond, suggesting that each person should keep their religious beliefs to themselves. Others go even further, calling for the complete abolition and invalidation of divine religion and, instead, advocating belief in a human religion which, according to them, would unite humanity. They claim that such a religion would end wars, spread peace among nations, heal their wounds, and bring about material progress and development.
Since humanism—according to some thinkers—is the central issue of contemporary philosophy, and since the religion of humanity is a method embraced even by some who identify themselves with Islam, they introduce themselves by this new label while disregarding the noble name that God has chosen for us in His Glorious Book: “هُوَ سَمَّاكُمُ الْمُسْلِمِينَ” Translation: “He is the One who named you Muslims.”[1]
They imagine that this honor weighs heavily on their shoulders and that it causes them embarrassment in front of other “advanced nations.”
Contradictory ideas are built into the foundations of the religion of humanism: altering and distorting the meaning of religion, exaggerating the sanctification of the human being to the point of reaching the edge of atheism, separating morality from its religious foundation, claiming moral relativism, secularizing governance, and setting aside religion altogether.
These contradictions become most evident when humanism claims a special status for itself: while it denies the existence of the Creator or attempts to challenge divine law, it transforms into a religion no different from other man-made religions. It is a religion incapable of establishing a stable philosophical foundation—especially with its claim of moral relativism and its denial of absolute moral truth. The contradictions of humanism become even clearer when it openly embraces Darwin’s theory of evolution as the acceptable explanation for the origin of humankind.
While this approach claims equality among human beings, it simultaneously accepts natural differences between species and races—something that reveals the true position of humanists and their method of relating to others. What further exposes this contradiction is the West’s focus on itself—its own history, existence, and superiority—while ignoring others, and the vast difference between its idealistic claims and the horrifying reality that exists on the ground.
Among the themes humanism claims to uniquely possess are honoring the human being, showing kindness to humanity, and the ability to build a flourishing life. Humanists do not derive these values from divine revelation or any higher authority; rather, they base them on philosophical theories such as natural rights and the inevitability of historical progress.
However, the virtues claimed by contemporary humanism are not inherent qualities of humanism itself. If there is any good in those virtues, they have already been fully articulated in religion. There is no need to rely on the fragile foundation of the religion of humanism—a religion that seeks to challenge divine religions and present itself as their alternative.
In most human worldviews and intellectual systems, the human being holds a lofty position. Especially in monotheistic worldviews and religions, the human being possesses an exceptional and distinguished status among all creatures. For example, Allah Almighty says: “هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الأرض جَمِيعاً” Translation: “He is the One who created for you all that is in the earth.” [2]
Furthermore, in the Qur’an, God does not praise His own act of creating any creature except in the case of the human being. After mentioning the stages of human creation, He praises Himself as the best of creators: “ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَاماً فَكَسَوْنَا الْعِظَامَ لَحْماً ثُمَّ أَنْشَأْنَاهُ خَلْقاً آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ” Translation: “Then We made the sperm-drop into a clinging clot; then We made the clot into a lump; then We made the lump into bones, and We clothed the bones with flesh; then We developed him into another creation. So blessed is Allah, the Best of Creators.”[3]
With all this, what does it mean to claim that anthropocentrism is a foundational element of the modern worldview—a worldview that has existed for barely five hundred years?
Continues…
Next Part
References:
[1] Surah Al-Hajj, 78
[2] Surah Al-Baqarah, 29
[3] Surah Al-Mu’minun, 14
