Note: Although the existence of dignity for human beings is explicitly stated in the Quran and traditions (hadiths), as a right possessing jurisprudential and legal effects, it has been less discussed and is considered a newly emerging topic. On this occasion, we interviewed Hujjat al-Islam wal-Muslimeen Morteza Musapour, a professor of advanced levels in the Qom Seminary, regarding the nature and dimensions of the right to dignity. He believes that human dignity does not mean that other creatures lack dignity; rather, the dignity of other creatures also traces back to human dignity. The detailed text of Contemporary Jurisprudence‘s exclusive interview with this professor and researcher of the Qom Seminary follows:

Contemporary Jurisprudence: What is human dignity, and how is it defined?

Musapour: Human dignity means the nobility and superiority of man over other creatures. Some have defined dignity in the sense of honor (‘izzat) or holding in high esteem, while others have connected it to human personality and stature (sha’niyyah). The antithesis of dignity is meanness and baseness. A dignified person is noble and honorable, whereas a person lacking dignity will be base and humiliated.

Contemporary Jurisprudence: What divisions does human dignity possess?

Musapour: Human dignity is divided into two categories: inherent (zati) and acquired (iktisabi). Inherent dignity means that human beings possess dignity by virtue of their essence. This dignity is potentially embedded within every human being and can be transformed into actualized dignity through effort and growth. Furthermore, dignity is divided into two types: physical and spiritual. Physical dignity is that which manifests in human appearance, whereas spiritual and inner dignity pertains to the inner layers of a human being, emerging and manifesting for people of spiritual insight.

Contemporary Jurisprudence: Is human dignity exclusive to human beings?

Musapour: Almighty God has ordained a right to dignity and respect for all creatures. However, human beings, due to characteristics such as intellect (‘aql) and the capacity for reflection, are the axis of creation and superior to other creatures. This superiority has caused human dignity to stand at the center of attention. Even if dignity is posited for other creatures, it in a way traces back to human dignity.

Contemporary Jurisprudence: What are the legal dimensions of human dignity?

Musapour: Human dignity, in addition to inherent and acquired aspects, also possesses legal dimensions. This dignity is a divine trust placed within the human essence. Human beings are obligated to preserve this dignity and strive for its growth. Human dignity entails rights and duties that human beings are obligated to observe regarding themselves and others.

Contemporary Jurisprudence: Why has God ordained dignity for human beings?

Musapour: Numerous reasons exist for this subject, some of which are:

• Man has been chosen as the vicegerent of God (khalifat Allah) on Earth, and this station requires possessing dignity.

• Man was made the object of prostration for the angels, and this matter demonstrates his dignity.

• Prophets were chosen from among human beings, which is also proof of human dignity.

• Man possesses the power of reflection, reasoning, and free will, which no other creature possesses.

Contemporary Jurisprudence: Is human dignity mentioned in the Quran?

Musapour: Yes, human dignity is explicitly stated in the Holy Quran. One of the most famous verses in this regard is the verse “And We have certainly honored the Children of Adam” (Wa laqad karramna bani Adama), in which God refers to the superiority and virtue of human beings over other creatures. This verse shows that human dignity has been bestowed upon man as a divine characteristic.

Contemporary Jurisprudence: Do other reasons exist for human dignity?

Musapour: Some non-Muslim scholars have also mentioned reasons for human dignity, such as the faculty of speech, the ability to write, working with hands, and beauty of form. These reasons also in a way trace back to human rational and intellectual characteristics, bearing no conflict with what has come in the Quran and Islamic commentaries.