Dignity’ is a loan word in English from Latin. The Qur’ān has several words to define ‘dignity’. Takreem is one such word and it is applied to the children of Adam (17:70), to the reward in the life to come (36:11), to Allah’s Messengers (21:26), to the eternal Gardens, and to the angels (51:24). Fadl is another word (17:70) and it remains in Allah’s Hand (57:29). It is applied not only to ordinary human beings but also to Prophets. (62:4; 27:15) It is used in relation to the Jews. (45:16)

Rifat is another word used to show that, among the honoured progeny of Adam, Allah ‘raises some above others in rank.’ (43:32) Men are meant to live with dignity and honour. Indignities heaped on them are against the natural order of things. Izzat is another Qur’ānic word for dignity and it is exclusively meant for Allah and through His grace for our beloved Prophet (unto him be peace and Allah’s blessings) and his followers. (3:26; 63:8)

 

Ideological Basis

The right to confer honour is exclusively Allah’s. Muslims say to Allah, “You exalt whom You please, and abase whom You please.”(3:26) Allah honoured Adam and appointed him vicegerent on earth and divided his progeny “into nations and tribes” for mutual identification.

Allah chose the Jewish nation for special favours (2:122) and He did so knowingly. (44: 32) and then replaced them with the Muslim nation, as the change of Qiblah indicated. He favours those individuals who hold Him in awe. (49:13) Taqwa enhances human dignity to greater heights. Allah’s Messengers inherently and eminently qualified for such an honour because they preach, by personal example, total surrender to Allah who owns this universe. “We have exalted some Prophets over others, and We gave the Psalms to David.” (17:55)

Uncompromising monotheism makes it abundantly clear that there are not many Gods, and that there is only one God and He has beautiful names and Allah is one such. He is only one, second to none, biological Father and Son of none, and peers He has none.

Embedded with and enshrined in this uncompromising monotheism is the grand vision of human dignity. “And it is He who has made the sun and the moon subservient (to a law).” (13:2) “Who subjected for you the sun and the moon.” (14:32) Prophet Abraham (unto him be peace) observed this subservience of the celestial objects in spite of their varying sizes and properties and decided to turn his face “in exclusive devotion to the One who originated the heavens and the earth.” (6:79)

Allah tells us, “And of His signs are the night and the day and the sun and the moon. Do not prostrate yourselves before the sun, nor before the moon, but prostrate yourselves before Allah who created them, if it is Him that you worship and serve.” (41:37)

 

Ultimate Emancipation

By this declaration Allah emancipates us from the worship of God- and man-made objects and chooses us to worship and serve Him only. “I created the jinn and humans for nothing else but that they may worship and serve Me”. (51:56) Through this wonderful emancipation and choice, Allah highlights human dignity. “There is no one in the heavens and the earth but he shall come to the Most Compassionate Lord as His servant.” (19:93) All subjects of Allah are duty-bound to glorify their Lord. “I have created him for my glory.” (Isaiah, 43:7) The corresponding word for ‘glory’ in the Qur’ān is Al-hamd. “For thine is the Kingdom, and the power, and the glory for ever.” (St. Matthew, 6:13) The sequence of these words is a little changed in the Qur’ān but it makes it clear how ‘glory’ stands for Al-hamd. In the Qur’ān, 64:1 Al-Mulk stands for the ‘Kingdom’, Al-hamd for ‘glory’ and Qadeer for ‘power’. To be a servant of Allah is the Everest of human dignity.

 

Historical Basis

Monotheism rules out servility to all and sundry but lays stress on total surrender to Allah alone. Prophet Muhammad (peace and blessings of Allah be unto him) is the most exalted next to Allah in the Islamic hierarchy. As Allah’s spokesman, he deserves all reverence, surpassing the respect we extend to our parents.

Once, a few Companions of his were seated together. When their beloved leader (peace and blessings of Allah be unto him) approached them, they could not but stand up out of unqualified deference for him. For him they were ready to lay down their lives. And standing up for him to welcome him in their midst appeared to be too inconsequential a gesture in contrast. But Prophet Muhammad disapproved of the gesture as it was a part of an alien culture. He asked his beloved Companions not to stand up for him when he approached them. He spared them their self-respect.

One can imagine how he would have reacted if they had touched his feet or prostrated before him. One has to note that there was an irresistible urge within many Companions to touch his feet with their foreheads. Gestures of such spontaneous obeisance were discouraged. However, he stood up when his beloved daughter (May Allah be pleased with her) came calling on him!

 

Islamic Culture

Preservation of human dignity has always been an inalienable part of Islamic culture. Prophet Muhammad (peace and Allah’s blessings be to him) shaped Islamic culture through his teachings and example. He said, “What greater evidence is required to prove a certain person is mean-minded than the fact that he looks down upon others as inferior to himself.” This attitude militates against human dignity. All are children of Adam and, in this respect, are equal to one another. So, our beloved Prophet, though being an Arab, declared that no Arab is superior to a non-Arab and a non-Arab does not become superior simply because he is a non-Arab.

There were slaves in Arabia of the Prophet’s times and he strove very hard to remove slavery by different means because it is against human dignity. He succeeded in reducing the practice of slavery which persists in the world even today. There is, unfortunately, even the practice of untouchability too.

 

Use of the Term Kafir

The use of the term Kafir seems to be against the concept of human dignity. If Mr X describes Mr Y as a Kafir when he is not a Kafir, then the term will be applied to Mr X and punished consequently. Moreover, the term Kafir was an emotionally neutral term and used to describe a person’s ungrateful rejection of God’s guidance, and not used to describe a person’s attitude towards other human beings and communities. The humanity of a Kafir is not denied in Islam and he is kept on a par with a believer in regard to his human rights. Our beloved Prophet (peace and Allah’s blessing be to him) advised his sister-in-law (May Allah be pleased with her) to extend all social courtesies to her unbelieving mother.

A hypocrite is not only unfaithful to God but also contemptuous towards human dignity. Prophet Muhammad (peace and Allah’s blessings be to him) has told us what a hypocrite does. He lies, he does not fulfil his promises, he betrays the trust, and he resorts to abusive and unparliamentary language when he quarrels. He does all these because he has scant regard for the people who, unfortunately, have to deal with him.

Prophet Muhammad has given us a Shari’ah whose goal is to usher in a social order in which dignity, both individual and collective, in ensured. His Shari’ah addresses issues pertaining to life, intellect, religion, family, property, and honour. Human life is a priceless gift and it should be valued and preserved with utmost precision and care. Abortion, suicide, murder, suicide bombing, hatred and violence should be eschewed. No living creature should be burnt or buried alive. Another human life should be as dear as one’s own.

 

Role of Religion

Intellect is a characteristic which makes man superior to animals. Man’s dignity is lost through intoxicants and inebriating beverages and so they are prohibited. Drunken brawls have ended in tragedies. Religion strengthens man’s bond with Allah and enables man to reach Heaven, an abode of eternal bliss. Its importance cannot be exaggerated. It enhances human dignity to such a level that it brings man closer to God. Therefore, no sacrifice is great enough to make sure that religion remains a living experience.

The Shari’ah gives importance to genealogy and approves of only the legal transfer of the DNA. Affection for the youngsters and respect for the elders cement family ties. Thankfulness to Allah and gratitude to parents should go together. Pre- and extra-marital sex goes against the principle of human dignity. Sexual perversities tear the gentle fabric of human dignity. Similarly, property is necessary for human existence and dignity. So, acts of stealing and usurpation are severely punished. The honour and reputation of a human being should not be damaged through back-biting and scandalous rumours.

Even dead human bodies should be treated with respect. Prisoners of war should be treated humanely and not tortured and shot dead. Men are maintainers and protectors of womenfolk. If a woman bears witness that her husband is a good man, her evidence is given top priority. Guests and neighbours should be treated with honour. Such noble precepts of our beloved Prophet (peace and blessings of Allah be to him) hold sway over the Muslim community.

The honour of a Muslim is as sacred as that of the Kaaba. Still if he is humble enough towards other Muslims and takes the initiative in saying ‘Assalamualaikkum’ to them, his humbleness is the Everest of human dignity.