Rethinking the Human-Being in a Broken World and the Role of Religion: Heschel's Search for Meaning


  • Hussain Ahmad Khan M.Phil. Scholar, Department of Hadith and Seerat, The Islamia University of Bahawalpur.
  • Sadaam Hakeem BS. Scholar, Department of Sociology, University of the Punjab, Lahore.
  • Zunnurain Sarwar Lecturer, Government Degree College, Sadiq Abad.


Human Being, Meaning, Interfaith Dialogue, Broken World


Our attitude towards the human essence is a milestone in its ultimate meaning in our consciousness. Although it is a subject of philosophy due to its linguistic expression, it essentially has a transcendental nature. Being human necessarily implies its meaning, because man is not just an abstract being or just existence, but rather its reason is that he is a creation, therefore naturally carries meaning. This profound question of meaning, rooted in our very creation, finds a unique lens in the work of Abraham Joshua Heschel, a Jewish theologian deeply invested in Maimonidean thought. For Heschel, religion forms the bedrock of self-awareness, and in the wake of profound tragedies like Hiroshima and the emergence of Auschwitz in the heart of Europe, traditional philosophy falls short. We must instead, Heschel argues, forge a new understanding of the human-divine relationship, prioritizing interfaith dialogue above rigid doctrines. Through this reinterpretation, he elevates Jewish teachings beyond their specific traditions, envisioning them as a universal window to perceive God, not as the deity of a single people, but as the God of all beings. This article delves into this critical role of religion in shaping human meaning in the contemporary world, drawing upon Heschel's theological and philosophical insights as outlined in Chapter Four of his seminal work, "Who is Man?".




How to Cite

Hussain Ahmad Khan, Sadaam Hakeem, & Zunnurain Sarwar. (2024). Rethinking the Human-Being in a Broken World and the Role of Religion: Heschel’s Search for Meaning. Al-Mithaq ( Research Journal of Islamic Theology), 3(01), 137–142. Retrieved from