Note: Although human dignity has a long history in Islamic theology in terms of vocabulary and concept, as a jurisprudential rule (qa’idah fiqhiyyah), it has been spoken of less and is considered a newly developing topic. The crystallization of human dignity as a jurisprudential rule not only generates numerous rulings but also negates rulings that conflict with this rule and run contrary to human dignity. Hujjat al-Islam Morteza Musapour, a professor of advanced levels in the Qom Seminary, believes that the first effect of this rule is the prohibition of self-abasement and accepting the degradation of others. According to this seminary researcher, throughout history, numerous abuses of this concept have occurred, leading to various forms of excess and neglect regarding it. The detailed text of Contemporary Jurisprudence‘s exclusive interview with this scholar and researcher of the Qom Seminary, on the subject of jurisprudential rulings conflicting with the right to human dignity, follows:

Contemporary Jurisprudence: What is the most famous verse regarding human dignity, and what concept does it convey?

Musapour: The most famous verse in this regard is Verse 70 of Surah Al-Isra, which states: “Indeed, We have honored the Children of Adam, carried them on land and sea, provided them with good things, and favored them greatly over many of those We have created.” In this verse, God Almighty explicitly speaks of the dignity of the Children of Adam and explains that human beings possess superiority over other creatures. This superiority is by virtue of the faculty of intellect (ta’aqqul) and the ability to distinguish truth from falsehood and good from evil, which enables human beings to make the best use of divine blessings.

Contemporary Jurisprudence: Do other verses in the Quran refer to the superiority of human beings?

Musapour: Yes, other verses have addressed this subject as well. For example, Verse 47 of Surah Al-Baqarah states: “O Children of Israel, remember My favor which I bestowed upon you and that I favored you over the worlds.” Of course, this superiority of the Children of Israel was relative to the people of their own time, whereas in other verses, God introduces Muslims as the best nation. Furthermore, in Verse 28 [20] of Surah Luqman, it is stated: “Do you not see that Allah has subjected to you whatever is in the heavens and whatever is on the earth?” In this verse, God states that everything created in the heavens and the earth has been placed at the service of humanity to benefit from divine blessings.

Contemporary Jurisprudence: How are the stages of human creation described in the Quran?

Musapour: In Verse 14 of Surah Al-Mu’minun, the stages of human creation are described in detail: “Then We created the drop into a clinging clot, and We created the clot into a lump, and We created the lump into bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.” In this verse, God points to the various stages of human creation and, at the end, introduces man as His best creation.

Contemporary Jurisprudence: In light of these verses, what duties do we have regarding human dignity?

Musapour: In light of the dignity that God has bestowed upon humanity, certain duties rest upon human beings. These duties include preserving one’s own human dignity and that of others. A person must avoid any form of self-abasement and accepting degradation, and must maintain their exalted human status. Furthermore, one must refrain from sin and disputing with the truth, possessing honor and zeal so as not to trample upon one’s own dignity. In addition, man is obligated to preserve the dignity of others, refrain from verbal humiliation and injustice toward others, and desire for others what one desires for oneself.

Contemporary Jurisprudence: What is the criterion for human superiority in the Quran?

Musapour: The criterion for human superiority in the Quran is faith (iman) and God-wariness (taqwa). The verse “Indeed, the most noble of you in the sight of Allah is the most righteous of you” (Inna akramakum ‘indallahi atqakum) explicitly states that human superiority before God is based solely on their degree of God-wariness and faith, and there is no distinction based on race, ethnicity, language, or skin color.

Contemporary Jurisprudence: What factors can damage human dignity?

Musapour: Factors such as poverty and material and social needs can harm human dignity. These factors may compel a person to accept humiliation. To counter these harms, human beings must practice contentment (qana’at) and rely solely on God Almighty.

Contemporary Jurisprudence: What are the fruits/achievements of human dignity?

Musapour: Human dignity brings valuable achievements, including considering the world trivial and possessing contentment of soul. According to the statement of the Commander of the Faithful, Ali (peace be upon him), contentment leads to self-respect and the preservation of human dignity. Moreover, kindness, forgiveness, self-sacrifice, and altruism toward others are among the other achievements of human dignity that elevate this dignity further.

Contemporary Jurisprudence: Have abuses of the concept of human dignity taken place?

Musapour: Yes, throughout history, abuses of the concept of human dignity have occurred. Some individuals have fallen into excess and turned to human-worship, such as the followers of the school of Humanism, who disregarded the Creator and Giver of dignity and considered man a complete entity. Others acknowledged human dignity only for specific groups and considered separate rights for them, such as grading citizens or discriminating between men and women. The Holy Quran negates these abuses through the verse “Indeed, the most noble of you in the sight of Allah is the most righteous of you,” emphasizing justice and equality among human beings.

Contemporary Jurisprudence: How can human dignity be fully preserved?

Musapour: To fully preserve human dignity, human beings must return to their pure, primordial nature (fitrah) and follow divine commands. Islam, as the final divine religion, provides complete guidance for preserving human dignity. With the advent of the Perfect Human, the Promised Imam Mahdi (peace be upon him), humanity will attain its true perfection and divine dignity, God willing (in sha’ Allah).