Deifying Mankind, Deviation from Innate Humanity

To discuss this issue, we have relied on what is stated in the Qur’an and the hadiths of the Prophet, relying on the general common understanding in explaining it. It has been shown that the oppressed person in general is anyone who is excused for not attaining the truth in his beliefs - we mean by beliefs the fundamentals around which the faith revolves - whether due to innate shortcomings or external factors. 

The term “the oppressed” - that mentioned in some statements - is often used specifically for those who acknowledge the two testimonies of faith, and thus it is meant for everyone who does not oppose from all the sects of Muslims; there is a disagreement in clarifying the reality of the oppressor, and that he is the one who showed enmity or everyone who denied the right of the Imams (peace be upon them). Then we explained, in terms of ruling on faith and disbelief, the oppressed is not judged by either of them, but rather he is an intermediary between them, so he does not deserve the name of disbelief or belief as stated in a number of hadiths, and that his judgement in the afterlife is that he will be tested, so whoever obeys will enter Paradise, otherwise he will deserve Hell.

As for mankind, he is the most sublime creature in existence, whom the Creator made His successor on Earth, to develop it and achieve the purpose of creation, while the universe is the "stage of events", the field of contemplation, the subject of knowledge, the evidence of the greatness of the Creator, and the home of man's existence and his honor by his Creator.

The human mind has produced many questions, ideas, and theories that have attempted to explain the meaning of this term, and provide satisfactory answers to man’s questions in this regard. Perhaps we find many ideas that depict God in a human image, meaning that mankind has imagined his God with the same standards of equality and perfection on which the universe, nature, and society existed: the God of the Negroes is Negro, and the god of the whites is white, as it was said that if animals were able to depict God, they would depict him in their own form. This concept developed to include the attributes and actions of God on mankind himself, and the attributes of divinity were added to specific humans, as happened, for example, in ancient civilizations, such as the deification of the Pharaoh in ancient Egyptian civilization, and other examples.

 This calls us to sense the error in this important topic, which is rooted in the history of mankind belief that is far from the heavenly method, which the messengers of Allah - Almighty - brought to humanity to lead him to the path of truth and guidance. But we find some human sects deviating from this right path, and choosing to walk the path of misguidance, so they take some creatures as gods to whom they owe allegiance and sanctification, as a result of fear, or resort and seeking help from unseen events and incidents, whose causes are unknown. 

This belief has spread among most mankind sects, especially among generations of nations whose time has distanced them from the time of their prophets and wise men. This is especially evident in the Akkadian, Zoroastrian (Magistic) and Totemist religions, and other man-made religions.

The research attempted to shed light on some of these man-made religions and their characteristics; because the topic is too big to be covered in an article or research. This is a call to continue scientific research into the origin of man-made religions; to reach the reasons that led groups of people to deviate in belief, and follow a path other than the path of the prophets.

Humanism in the Renaissance, Humanism in the Enlightenment, and Modern Humanism. Then, we presented the features of each of them, separated between the types of humanism- which are: religious humanism, secular humanism- explained the principles of humanism, such as naturalism, the source of human values, human freedom, and rationalism, and finally we presented some criticisms directed at humanism.

 That is, the individual and society can be characterized by virtuous morals without resorting to religion, but religion may be an obstacle to the path of moral development of mankind. At the same time, the movement emphasizes its neutrality in the religious metaphysical position, and its acceptance of different religions and ideas.

However, the intellectual foundations, on which this movement is based, are not upright after discussion and criticism; as it is not possible to accept the multiplicity of religions and beliefs, and accept them together, despite the differences or contradictions between them. It is also not cognitively correct to say that metaphysical issues cannot be proven given the multiplicity of human knowledge methods. In addition, the relationship between religion and ethics is a harmonious, complementary relationship, such that research into morals cannot dispense with religion theoretically or practically.

With experimental science, mankind can dispense with religion in understanding the universe, and in organizing his life in a way that secures the causes of happiness. In short, this vision is based on the contradiction between Allah (religion) and mankind, because the religious vision - according to their perceptions - establishes a belief in belittling mankind and degrading his value. Rational evidence proves, in refuting this vision, that mankind in his relationship with Allah, Almighty, is the very essence of poverty, and has no objectivity in terms of his own self, but rather mankind acquires his objectivity through the continuous divine abundance. 

The human "IGO" cannot be separated from the divine "you", in other words, the centrality of Allah, Almighty, does not cancel out the centrality of mankind, which acquired from the centrality of Allah, Almighty, who made mankind a caliph (successor), a bearer of trust, honored and favored him, created him in the best form, empowered him on earth, and subjugated the world of nature to him!

The research problem is determined by answering a main question about the most important humanist trends, and their most important criticisms, with a focus on the positivism of Auguste Comte. According to the nature of the topic that the research addresses, a complex approach was adopted that combines historical research, description, analysis and criticism. The descriptive approach was adopted to define the humanist movement, and to explain its most important historical branches and types. Then, the historical approach was used to trace the roots of the humanist tendency, and then the analytical and critical approach was used to address the ambiguities and problems of this concept in Western philosophy, and the position of the Islamic religion towards it. It was concluded that the concept of humanism is a multi-meaning concept, surrounded by ambiguity that makes it an ambiguous concept capable of including different perceptions, according to references and cognitive contexts. The most important criticism of the concept is its lack of knowledge of the reality of mankind, and his existential aspects, reaching an attempt to analyze the reasons for the reversal of the humanist tendency - from a tendency that aims at elevate the status of mankind to a tendency that contributed to the degradation of mankind - as a result of reducing his reality to the material aspect, ignoring other spiritual and moral aspects, limiting it to the man-made approach and experimental tools as the only cognitive tools, and rejecting all other cognitive tools such as the demonstrative reason and witnesses.

 the Qur'an in its Historical Context, Part 2", where he approaches the verses related to the crucifixion of Christ (peace be upon him), by linking them to other verses, and extracting conclusions from this link, such as that the Qur’an only said that Christ (peace be upon him) did not die, because he is alive with Allah, as is the case with the martyrs, who cannot be said to be dead, even though they were killed. He also considers in the verse: ﴾but another was made to resemble him to them ﴿, a non-prevailing meaning, denouncing those who say that someone is likened to Christ. In the end, he highlights the result of his research, considering that Christ (peace be upon him) was crucified and died on the cross, but he is alive with Allah. 

In the context of criticizing Murad's thesis, we will try to clarify the broader picture by explaining the linguistic and methodological lapses of the writer, as well as the writer's transgression of many of the noble verses that invalidate his claimed ideas, to conclude that the Qur'an explicitly states that Christ (peace be upon him) was not crucified or killed, and that casting doubt on others is possible and even likely, because there is wisdom in it, and an argument against those who take Jesus (peace be upon him) as a God.