Author: M. Asem Ismail Zahi
Humanism (Part 6)
The True Function of Religion in Relation to Human Beings
Sometimes discussion revolves around religion and adherence to divine laws, and at other times it concerns secular societies, which do not adhere to divine laws and hold no belief in religion or doctrine.
In the first case, some people consider adherence to divine laws as a restriction upon human beings, viewing it as a form of deprivation of human freedom. However, since a person accepts religion with complete freedom, naturally any type of religious restriction is not contrary to expectation; rather, opposing such restrictions would be considered opposition to human freedom and autonomy.
On the other hand, we must examine whether religious restrictions can even be called “restrictions.” Does accepting divine laws contradict human dignity and intrinsic worth?
The answer is no; because worship and submission to divine laws is a sign of a person’s insightfulness. This represents a degree of high spiritual elevation that a person attains—it is neither a restriction nor contrary to freedom.
Can an athlete who runs toward victory within the rules of the competition field be considered a small or restricted individual? Is it not true that in sports competitions, champions gain greater admiration and their social status continually rises? Now, can a person who moves toward victory in this arena, in accordance with human-made laws, be called worthless or restricted? Certainly not.
It is here that we understand that the inclination of such individuals toward Allah and their obedience to Him is entirely delightful, and they never perceive it as contradictory to their freedom. [1]
Freedom in Secular Societies
In the second case—societies that have removed religion from human life in order to somehow embellish human value—it must be said that although they do not accept religious restrictions, they cannot escape social restrictions born from majority governance. They must accept these restrictions, and such limitations, too, pass through the channel of human autonomy and become binding upon them. Therefore, no society—religious or atheistic—can enjoy absolute freedom.
But we must reflect:
In which of these two restricted societies is human dignity better preserved?
Can we claim that in Western societies compulsion and tyranny have been completely eradicated and that human dignity has increased through democratic governments?
Is it not the case that today, after the interconnection of societies and the expansion of industry, numerous coercive factors have emerged that deprive human beings of choice? A person may think he is acting freely, yet remains unaware that external factors—such as media and misleading propaganda—implant thoughts and opinions in his mind.
In such societies, humans appear outwardly free and dignified, while in reality they have become slaves to capitalists and politicians.
Today it can be observed that in so-called humanistic societies, the human being has become so devoid of authenticity that even the right to vote is effectively taken from him. Such extensive propaganda is exerted on their minds that they sell their vote, their opinion, and their participation for the beauty of an actor or the fame of an athlete. In contrast, Islam grants the highest dignity and honor to human beings—offering a value that cannot be priced at any cost. [2]
Denial of God in Humanistic Beliefs
Humanists deny belief in any supernatural being such as God. This means that humanists consider themselves agnostic or atheist.
Humanists do not believe in life after death; therefore, they seek happiness in this worldly life. To answer questions such as the creation of the world and living beings, they rely on science, and they base their moral decisions on reason, empathy, and compassion for others.
Humanists care about human welfare and happiness and believe that this world is the only life and universe they possess. Consequently, they believe that people must make the most of their life on earth. However, they also believe that they should support others so they too may have an enjoyable life—this includes both those living today and future generations.
Since humanists have no belief in any god or supernatural force capable of resolving their problems, they claim that humans themselves must take responsibility for solving the world’s environmental problems. Only human beings are capable of finding solutions to such issues.
Humanists also believe that humans were not created; rather, human beings evolved naturally. They claim that humans, like all other species currently on earth, are undergoing continuous evolution. Evidence shows that human well-being is interconnected with the natural world and with the continued existence of many other species. [3]
The humanistic worldview has had a profound impact on religious beliefs. Those who followed religious humanism sought to reform religion through enthusiastic movements. An example can be seen in Martin Luther’s Reformation Movement.
Erasmus was another figure who, with a religious humanist approach, sought to reform the Church and turn it into an institution grounded in reason, morality, and nature. Early religious humanists attempted to harmonize humanistic ideas with religious principles; however, eventually, humanistic thought expanded beyond religious perspectives.
Simply put: in the beginning, efforts were made to explain humanistic ideas within the framework of Christian principles; but in the end, Christian principles were interpreted within the framework of humanistic thinking. What does this mean? It means that the humanistic worldview overshadowed the religious one, and some humanists even rejected all forms of religious doctrine.
The Religion of Humanity, proposed by Auguste Comte, is an example of this. In this belief system, religion is understood as a doctrine based on atheism and the denial of God. [4]
Continues…
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References
[1] Sane‘pour, Maryam. God and Religion from a Humanistic Perspective, p. 43. Institute of Culture and Contemporary Thought, 1381 AH, Tehran.
[2] Sane‘pour, Maryam. God and Religion from a Humanistic Perspective, p. 55. Institute of Culture and Contemporary Thought, 1381 AH, Tehran.
[3] Foulquie, Paul. Metaphysics, p. 307. Translated by Yahya Mahdavi. University of Tehran Press, 1362 AH, Tehran.
[4] Gilson, Étienne. Critique of Western Philosophical Thought, p. 180. Translated by Dr. Ahmad Ahmadi. Published in Mordad 1403 AH, Tehran.
