Note: Human dignity is a matter that appears deceptively simple yet remains deeply complex. At first glance, its meaning seems obvious; however, upon closer inspection, numerous unsaid and ambiguous dimensions emerge. Hujjat al-Islam wal-Muslimeen Ali Mohebbi Ashani, professor of advanced jurisprudence (Bahth al-Kharij) and principles of jurisprudence in the Islamic Seminary of Qom and member of the Fatwa Office of the Martyred Leader of the Revolution, explores the dimensions of human dignity from the perspective of Quranic verses and narrations in this detailed exclusive note. Although this note does not directly enter into the jurisprudential discussions surrounding human dignity, it serves as a conceptual and instance-based analysis (conceptualization and identification of instances) of this important concept in Islamic jurisprudence.

Elucidation of the Problem

The topic of human dignity and worth is an issue that has been consigned to oblivion in certain human societies. In such societies, oppressed human beings are treated like beasts of burden, or even lower, as machines and tools of exploitation.

Colonial nations spare no oppression or tyranny against other humans to attain their colonial objectives. Blessings such as reason, the right to life, and the natural utilization of what God has made subservient to humanity are the indisputable rights of every human being. This interaction represents a deficient approach toward human dignity, into whose trap certain human societies have fallen.

Extremes of excess and deficiency in the realm of human value and dignity make the necessity of explaining true human dignity clearer than ever before.

Those who hold humanistic inclinations and attribute a particular (excessive) value to human beings, constantly chanting slogans of human rights and inherent dignity, pretend that humanity possesses such honor that no human under any circumstances should ever be insulted, and a fortiori, no harm should be done to their life. It is for this reason that the death penalty has been abolished in many countries around the world, and any punishment accompanied by humiliation is deemed unacceptable under any circumstances, with courts mostly settling for imprisonment or fines—and that too with complete respect—on the grounds that humanity possesses intrinsic honor that must not be tarnished in the slightest. This is an excessive tendency in evaluating human worth. Of course, it goes without saying that God, through ontological creation (takwini), has honored all human beings with the blessings He has bestowed upon them; however, this does not mean that this ontological dignity remains forever regardless of any action committed by the human being, or in other words, that legislative dignity (tashri’i) will be preserved alongside ontological dignity irrespective of behavior. Therefore, explaining the status and value of humanity and the dignity that God has attributed to human beings holds a paramount position. In this discourse, with divine assistance, we have attempted to explain authentic human dignity, the honors bestowed upon humanity by God, and humanity’s rank among God’s creations using Quranic verses and narrations to the best of our ability, offering an adequate response to the erroneous approaches of these two groups.

In this article, we shall first explain the meaning of dignity (karamah), what is meant by human dignity, and its boundaries. Then, in the second discourse, we shall present intrinsic dignity and acquired dignity as two forms of dignity that humans can enjoy, and in the final discourse, we shall proceed to summarize and draw conclusions from the discussed material.

God willing, it is hoped that by explaining the types of human dignity, we can reach a correct understanding of humanity’s status and worth in the system of existence, although we acknowledge that this draft does not address every unsaid aspect of this subject and is a modest work appropriate for the scope of an article.

Section One: Examining the Meaning of Dignity

According to Farahidi and Zabidi in Al-Ayn and Taj al-Arus, “karamah” (dignity/honor) is a noun derived from “ikram” (honoring) that is used in its place, just as “ta’ah” (obedience) is used in place of “ita’ah”. [1]

Ibn Faris states in Mu’jam Maqayis al-Lughah under the root word “k-r-m”:

“A sound root possessing two primary branches: honor within a thing itself, or honor in a moral trait. It is said: a noble man (rajul karim), a noble horse (faras karim), and a noble plant (nabat karim). Karama al-sahab means the cloud brought rain, and ard makramah li al-nabat refers to land suitable for good plant growth.” [2]

Raghib Isfahani states in Al-Mufradat:

“When karam (generosity/nobility) describes God Almighty, it is a name for His manifest favor and blessings, as in His saying: ‘Indeed, my Lord is Self-Sufficient and Generous’ (Inna Rabbi Ghaniyyun Karim). When it describes a human being, it is a name for commendable character traits and actions that manifest from him. Everything honorable within its category is described with nobility (karam). God Almighty says: ‘And We caused to grow therein every noble pair’ (wa ambatna fiha min kulli zawjin karim), ‘Indeed, it is a noble Quran’ (Innahu la-Quranun karim), and ‘And speak to them a noble word’ (wa qul lahuma qawlan karima). Ikram and takrim mean conveying to a human being an honor—that is, a benefit that brings no humiliation or distress—or making what reaches him something noble, that is, honorable.” [3]

It becomes clear from Raghib’s phrase that when the attribute of karam is attributed to God, it is a noun indicating the Lord’s beneficence and bestowal of blessings; when attributed to humans, it is a noun indicating commendable human morals and behavior. In general, anything honorable within its own genus is described as noble (karim). Regarding ikram and takrim—which is our subject of discussion—Raghib says: ikram and takrim mean that honor and benefit reach a human being without being followed by hardship or distress, or that what reaches him is a valuable thing.

Finally, it is worth pointing out the difference between jud (generosity/bounty) and karam (nobility/magnanimity). It is said regarding the distinction between the two that karam is bestowing something out of good will, whether little or much; whereas jud is bestowing abundantly, whether out of good will or not. It is also said that karam is giving something to someone who is intended to be honored, whereas jud may or may not be so. Furthermore, it is said that the generous person (jawad) gives upon request, whereas the noble person (karim) bestows without being asked, though the reverse has also been asserted. [4] From what has been cited, the following points can be summarized as conclusions:

1. Dignity (karamah) is a verbal noun for honoring (ikram) and is sometimes used in its place.

2. From the statement of Ibn Faris, it becomes clear that there are two types of dignity: intrinsic dignity (karamah dhatiyyah) and extrinsic dignity (karamah ‘aradiyyah). Intrinsic dignity is that in which something possesses honor and nobility in se and by itself (sharaf fi al-shay’ fi nafsihi); the second type is extrinsic dignity, whereby something gains honor due to possessing a specific attribute: a tree bears fruit, a horse provides transport, and a cloud yields beneficial rain.

3. The semantic core of dignity is the bestowing of favor (in’am) by someone or something. Sometimes it is giving something valuable like rain from a cloud, sometimes like fruit from a tree, and sometimes it is grace and favor bestowed upon a creature by the Lord.

4. Another point is that whatever becomes the object of honoring (ikram) is something valuable: “And everything honorable within its category is described with nobility.”

5. It should be noted that dignity in common language is sometimes appended to the agent (divine dignity) and sometimes to the object (human dignity). The meaning under our discussion is the latter—that which is bestowed by God upon human beings.

Section Two: Types of Divine Dignities

There is no doubt that human beings have been honored by their Creator; however, one must investigate the form and quality of this dignity. By drawing upon Quranic verses, two types of dignity can be enumerated for humanity.

First Type: Intrinsic Dignity

In this section, we shall address the instances of intrinsic human dignity based on Quranic verses—divine dignities in which all human beings are equal in enjoying.

Human Creation

“Ar-Rahman. ‘Allama al-Quran. Khalaqa al-Insan: The Most Compassionate. Taught the Quran. Created man.” [5]

The first dignity bestowed upon every human being by God is the blessing of life. Humanity has borrowed its existence from God. Undeniably, in existence versus non-existence, whatever possesses the capacity for existence, growth, and perfection is better off existing than not existing, and God’s grace extends to such a creature by creating it. Man is a being who possessed the capacity for growth, progress, and ascending the stages of advancement, and God did not withhold such grace and dignity: “Our Lord is He who gave each thing its creation and then guided [it]” (Taha: 50). [6]

1-1. Harmony and Proportion in Creation

Man was created in the best composition, form, and state possible. The peerless order and harmony of human limbs, an upright posture, the position of the head, eyes, ears, mouth, and nose, their sizes in proportion to the body, the delicacy of the fingers, and so forth are entirely clear matters requiring no further explanation. This indicates the dignity that the Almighty has granted to human beings, which other animals do not possess in this manner.

God Almighty states in the Holy Quran:
“We have certainly created man in the best of stature” (At-Tin: 4). [7]

And also in the verse: “He created the heavens and the earth in truth and formed you and perfected your forms, and to Him is the final destination” (At-Taghabun: 3). [8]

Numerous verses emphasize this matter, which we refrain from citing to avoid prolixity due to their clarity.

1-2. Possessing a Divine Spirit

What is the distinguishing feature between man and other creatures? In other words, how does human nature differ from other creatures such that it became the focus of divine favors? [9] What secret lies within human nature that God said regarding him: “He created for you all that is on earth”? Undoubtedly, a precious gem must reside within his nature. It appears that what turned this copper creature into gold is the spirit breathed into him by God. Man, in terms of his physical body, has no superiority over other creatures; rather, it was because of his divine spirit that he became worthy of the angels’ prostration, and it was this divine spirit that granted him dignity:

“So when I have proportioned him and breathed into him of My spirit, then fall down to him in prostration” (Al-Hijr: 29).

Furthermore, commentators have interpreted the attribution of “spirit” to the pronoun referring to God as indicating the greatness and honor of this creature into whose body it was breathed: [10]

“Who perfected everything which He created and began the creation of man from clay. Then He made his posture from an extract of a worthless fluid. Then He proportioned him and breathed into him from His spirit and made for you hearing and vision and hearts; little are you grateful” (As-Sajdah: 7–9). [11]

In the following verse, the phrase “then We developed him into another creation” (ansha’nahu khalqan akhar) is also interpreted as the breathing of the spirit. [12] From the context of this verse, it is clear that the breathing of the spirit into the human body occurred after the completion of his physical creation, since after completing his creation, God states: “So blessed is Allah, the best of creators”:

“And We certainly created man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made 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” (Al-Mu’minun: 12–14). [13]

1-3. Superiority of Humans over Other Creations

There is no doubt that man, through the blessings and dignities received from God, has attained superiority over many other creations. Possessing the faculty of reason and the power of choice despite his animal nature distinguishes him:

“And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference” (Al-Isra: 70). [14]

The aforementioned verse is the most important verse under discussion regarding human dignity, answering crucial questions about human dignity.

The apparent meaning of the phrase “And We have certainly honored the children of Adam” (wa laqad karramna bani Adam), besides leaving no doubt about human honor from God, expresses man’s intrinsic dignity as well—that is, human beings in se, regardless of whether they follow a specific religion or not, enjoy this divine honor. Our commentators have affirmed this point, considering polytheists, disbelievers, and transgressors in general to be included in this type of dignity. Allamah Tabataba’i states in interpreting the above verse:

“The apparent meaning is that this verse expresses the condition of humanity as a whole. Disregarding the specification of certain humans with special divine dignity in spiritual proximity and virtue, this dignity encompasses all polytheists, disbelievers, and transgressors.” [15]

From the concluding phrase of the verse, a question arises: Is man superior to all other creatures? In other words, who is meant by “much of what We have created” (kathirin mimman khalaqna) over whom God preferred man? And who are those not included in “much”? More importantly, what kind of dignity is superiority over others considered to be?

In interpreting what is meant by “much of what We have created” in this verse, various views have been proposed.

Some commentators have taken “much” (kathir) here to mean “all” (jam’i). The argument of those holding this view is that, given the verses of creation, the prostration of angels to Adam (a), and the teaching of the names to him, no doubt remains that man is superior to angels. As support, they cite the opinion of the late Tabarsi, who said that in the Quran and Arabic speech, it is common for this word to mean “all.” Tabarsi states the meaning of the phrase is: “We preferred human beings over other creations We made, and those other creations are many.” As support, they cite the verse “and most of them are liars” (wa aktharuhum kadhibun) [16] regarding devils, whereas it is obvious that all devils are liars, not most of them. [17]

Another group has argued that “much” refers to other animals and the jinn, while “non-much”—those standing opposite to “much”—refers to angels; that is, angels fall outside the scope of this discussion because they are luminous, non-material beings not included in the current system operating in this world. [18] To clarify this discussion, pointing out the distinction between karamah (dignity) and tafdil (preference/superiority) is necessary and will assist us in finding the true meaning.

Allamah Tabataba’i has thoroughly satisfied the right of this topic compared to other commentators. He states:

“Takrim (honoring) is bestowing special attention upon something and valuing it with a unique feature belonging exclusively to it that is not found in another. Its point of departure from tafdil lies right here. Takrim is an intrinsic/self-contained concept where attention is directed solely at the honored person who gains honor and dignity, without regard to others. This contrasts with tafdil (preference), where the intention is for the preferred person to excel over others while sharing with them the origin of that gift.” [19]

After explaining the difference between takrim and tafdil, Allamah states:

“Now that the meaning of takrim and tafdil has become clear, we say: Man possesses a characteristic among other world creatures that does not exist in others, namely the blessing of reason. The meaning of preferring (tafdil) man over other creatures is that beyond reason, in other traits and attributes as well, man excels over others, and whatever perfection exists in other creatures, its highest degree exists in man.” [20]

“Thus it became clear that preferring man over other creatures as a gift and dignity from God means that of what He granted them, He gave a larger share to man. If an animal eats simple food consisting of meat, fruit, plants, or the like, man—who shares this direction with animals—possesses the addition of taking those raw materials and inventing various cooked and uncooked dishes for himself, inventing diverse foods and different delicious arts beyond counting. Likewise, drinking, clothing, fulfilling sexual desires, housing, and social behavior in animals and humans are evaluated by this analogy.” [21]

It is also possible that “We have honored” (karramna) addresses the material aspects of humanity, just as the usage of “preferred” (faddalna) in other places in the Quran mostly bears this meaning. As an example, in verse 253 of Surah Al-Baqarah: “Those messengers—some of them We caused to exceed others; among them were those to whom Allah spoke, and He raised some of them in degree,” and also in the following verses bearing the same meaning:

“And Ishmael and Elisha and Jonah and Lot—and all [of them] We preferred over the worlds.” [22]

“And We had certainly given David and Solomon knowledge, and they said: ‘Praise be to Allah, who has preferred us over many of His believing servants.'” [23]

Where a material meaning is understood from “preferred” (faddala), it is used with the preposition “in” (fi). For instance, it is used in the two following verses:

“And Allah has favored some of you over others in provision.” [24]

“And on the earth are neighboring tracts and gardens of grapevines and crops and palm trees, growing out of single roots or otherwise, watered with one water; but We make some of them excel others in food.” [25]

1-4. Making Other Creations Subservient to Humans

Among the special favors and dignities bestowed by God upon humanity is the creation of the heavens and the earth. God created them so that man, employing the power of thought and reason, might use them on his path of growth and transcendence. Mountains, plains, seas, all were created for man. The sun is the source of sustaining life on earth. The moon illuminates nights and causes ocean tides. Wind forms clouds, rains divine mercy, pollinates plants, and enables their reproduction. Days are for earning a livelihood, and nights are for tranquility and rest.

Quranic verses explicitly indicate that all these were created for man: “It is He who created for you all of that which is on the earth” (Huwa al-ladhi khalaqa lakum ma fi al-ardi jami’a). Here, the relative pronoun “ma” indicates that whatever is on earth was created for you.

It should be noted that subservience (taskhir) bears two meanings: first, that other creations serve human benefits and interests; second, that control and discretion over subservient objects lie in human hands. [26]

Among the manifestations of honoring humanity is that God made the seas subservient to man and caused ships to sail upon them so that, utilizing their reason, humans might seek His bounty and benefit from clean provisions:

“It is Allah who subjected to you the sea that ships may sail upon it by His command and that you may seek of His bounty and that perhaps you will be grateful. And He has subjected to you whatever is in the heavens and whatever is on the earth—all from Him…” [27]

“And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things…” [28]

In numerous verses, God reminds humanity of these blessings and dignities, the complete citation of which exceeds the scope of this article. At the end of these verses, God asks: Why do you not use your intellect and thought? That is, He made the creation of the heavens and earth a sign of His existence, appointed the night for rest and the day for earning livelihood, [29] created spouses from human kind for mutual tranquility, [30] and granted abundant blessings beyond enumeration. [31]

1-5. Bestowing the Station of Divine Vicegerency

Among the greatest dignities granted to man by the All-Bounteous God is the station of vicegerency (khilafah) and representation on earth. Man possesses such worth and status that God appointed him as His vicegerent on earth.

The first objection that might be raised is that this vicegerency was exclusive to Adam (a) and his descendants do not share in such dignity.

In response, it must be said: There is no doubt that the station of divine vicegerency was not exclusive to Adam (a), but extends to all human beings, for several reasons:

1. If this station were exclusive to Adam (a), there would have been no need for angels to ask God: Will You place upon earth one who causes corruption and sheds blood? For if exclusive to Adam (a), it would contradict his infallibility (‘ismah). Even assuming angels asked this about Adam (a), God would have answered that this creature will not corrupt or shed blood, whereas God gave them no such negative answer. [32]

2. Other Quranic verses explicitly state: We made you successors and vicegerents on earth. Verses 165 of Surah Al-An’am and 39 of Surah Fatir are of this kind:

“And it is He who has made you successors upon the earth” (Huwa al-ladhi ja’alakum khala’ifa al-ard).

“It is He who has made you successors upon the earth. So whoever disbelieves—upon him is [the consequence of] his disbelief. And the disbelief of the disbelievers does not increase them in the sight of their Lord except in hatred, and the disbelief of the disbelievers does not increase them except in loss.”

Allamah Tabataba’i also states in this regard:

“This vicegerency is not exclusive to Adam; rather, others share in this station. Verses such as ‘Then We made you successors in the land…’ [33] also indicate the general scope of this vicegerency.” [34]

Another question: What is the station of divine vicegerency, and what is meant when it is said that man is God’s vicegerent on earth?

In response, it must be said that this station is not a dignity actualized from birth in limine; rather, it means that this station exists potentially within every human being, and through faith, righteous deeds, and striving in God’s servitude, one can attain this station.

1-6. Providing the Means for Human Guidance

God did not stop at providing the conditions for human life or subjecting “whatever is in the heavens and earth” to man. Man was not created merely to remain a few days in this world and enjoy its blessings. The Noble Prophet of Islam, Muhammad (s), states:

“You were not created for annihilation, but rather you were created for eternal survival, and by death you merely transfer from one abode to another.” [35]

It does not befit a Wise Creator to create a creation meant to perish. This Wise Creator bestowed another favor upon man in addition to creation: He prepared the grounds and means of guidance, providing the lamp of guidance so man would not stray in worldly darkness. In other words, conditions for remaining on the Straight Path and traversing it were made ready.

Sending messengers—in its full sense—is among the means of human guidance and serves as proof that man was not created for mere eating, sleeping, and lust, for the presence of messengers indicates wisdom in creation.

Among the means of guidance is reason (‘aql). In Hadith language, intellect is referred to as the internal messenger and proof (hujjah batinah). In a narration, Imam Sadiq (a) addressed Hisham ibn al-Hakam saying:

“O Hisham! Indeed, Allah has two proofs against humanity: an apparent proof and an internal proof. As for the apparent, they are the messengers, prophets, and Imams (a); as for the internal, it is intellects.” [36]

Intellect is a creation chosen by God, through which man can properly utilize other subservient blessings like hearing, sight, and heart [37] to distinguish the path from the pit.

Continuing the narration, Imam Sadiq (a) stated:

“Indeed, Allah, Almighty and Glorious, created the intellect, and it was the first spiritual creation from the right side of the Throne from His light. He said to it: ‘Turn back,’ and it turned back. Then He said: ‘Come forward,’ and it came forward. Allah, Blessed and Exalted, said: ‘I created you a magnificent creation and honored you above all My creations.'” [38]

This dignified entity was placed within God’s most noble creation (humanity), the ultimate manifestation of which materialized in the Holy Prophet (s) and the Infallible Imams (a).

A statement from the Supreme Prophet (s) reads:

“Seek guidance from intellect and you will be guided; do not disobey it lest you regret.” [39]

And in another narration from Imam Ali (a):

“Intellect is the messenger of Truth.” [40]

What was cited from the Infallibles clearly demonstrates the role and status of intellect in human guidance. But how can intellect be considered a dignity for man? Allamah Tabataba’i states:

“Honoring man is through intellect, which was granted to no other creature, whereby man distinguishes good from evil, useful from harmful, and beautiful from ugly. Other gifts such as speech, writing, and the like are realized only when intellect is present.” [41]

Using the apparent Quranic verses, it is gathered that this blessing resides within everyone, making it a general dignity—verses reproaching humanity in general for failing to reason with phrases like “Do you not reason?” (afala ta’qilun), “Do you not reflect?” (afala tatafakkarun), of which we cite two examples:

“Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason” (Al-Anfal: 22). [42]

“And whatever thing you have been given is an enjoyment of worldly life and its adornment, and what is with Allah is better and more lasting; will you not then reason?” (Al-Qasas: 60). [43]

The only difference in intellect among humans is that intellectual power varies in intensity and degree. Man can nurture and strengthen his rational faculty to become an ultimate instance:

“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding—who… reflect upon the creation of the heavens and the earth, [saying], ‘Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire'” (Al ‘Imran: 190–191). [44]

Regarding the value of this dignity, we suffice with the Prophet’s (s) statement: “Allah has not distributed among servants anything superior to intellect.”

When Adam and Eve descended from Paradise, God addressed them: “We said, ‘Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance—there will be no fear concerning them, nor will they grieve'” (Al-Baqarah: 38), [45] where commentators interpret “guidance” (hudan) as prophets and messengers. [46]

God explicitly reminds man of the blessing of prophets: “O my people, remember the favor of Allah upon you when He appointed among you prophets…” [47]

The Quran expresses this elsewhere with greater clarity:

“Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error” (Al ‘Imran: 164). [48]

Undoubtedly, the above verses express a favor and dignity granted to God’s servants. When God deposited intellect in man, He knew intellect alone as an internal messenger toward Truth would not suffice, for it lacks capacity to comprehend non-material realities fully; hence, to facilitate human guidance, He sent messengers—a proof people could feel among themselves, taking him as their model and exemplar, a servant who represents the ultimate instance of intellect: “There has certainly been for you in the Messenger of Allah an excellent pattern” (Al-Ahzab: 21). [49] Since not all humans utilize intellect fully or apply it to distinguish truth from falsehood, they required a leader and model functioning as a reminder: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner” (Al-Ahzab: 45). [50] Prophets stand as witnesses over nations in every era, bearing the duty of glad tidings and warnings—glad tidings of Paradise to believers and warnings of hellfire to disbelievers. [51] With prophets present, people have no excuse before the Lord asking why no warner was sent:

“Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Book [of Psalms]… Messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise” (An-Nisa: 163–165). [52]

A question may arise: Based on “Allah conferred favor upon the believers when He sent among them a Messenger,” [53] is this dignity reserved for believers alone, making it impossible to consider it a general dignity?

The late Tabarsi, author of Majma’ al-Bayan, answered: This verse states God conferred favor upon believers by raising a prophet from themselves, yet the Prophet (s) was sent to guide all humanity. Believers are specified because they derive greater benefit from God toward growth and perfection. [54]

Furthermore, other verses show this dignity is universal: “And We certainly sent into every nation a messenger saying, ‘Worship Allah…'” [55], “And for every nation is a messenger” [56], and “And We never punish until We have sent a messenger” [57].

All prophets lived among people, eating food among them: “And We did not send before you any of the messengers except that they ate food and walked in the markets…” [58]. Specifically, your Prophet (s) is a prophet of mercy: “And We have not sent you except as a mercy to the worlds” [59], “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful…” [60].

The revelation of a guiding book alongside a messenger represents a symbol of divine dignity. Through heavenly books, God facilitated man’s journey on the path of truth: “Then He eased the way for him” (Abasa: 20). [61] A book functioning as a guide, as God states to His Prophet:

“He has sent down upon you the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel before as guidance for the people and He revealed the Criterion” (Al ‘Imran: 3–4). [62]

These books possessed divine origin, but human beings distorted them to satisfy desires, depriving themselves of this blessing; otherwise, human dignity in this realm was general.

Man learned from God what he did not know. What secrets did God unveil? This question has engaged commentators and scholars.

At birth, man was ignorant, knowing nothing. Gradually, he increased his knowledge through external and internal senses, becoming acquainted with his surroundings:

“And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect” (An-Nahl: 78). [63]

The child receives honor within the womb through the creation of eyes, ears, and mouth as tools for acquiring truth. God provided the tools of knowledge rather than depositing knowledge in limine, for otherwise no motivation for human progress would exist.

What did God teach man? Verse 30 of Surah Al-Baqarah identifies the object of teaching as “the names” (‘ilm al-asma’):

“And He taught Adam the names—all of them. Then He showed them to the angels and said, ‘Inform Me of the names of these…'”

Questions arise: Did God teach the names only to Adam (a)? What were these names that angels knew not?

Regarding the first question: As stated, divine vicegerency is not restricted to Adam (a) but belongs potentially to all humans; thus, teaching the names is not restricted to Adam (a). Regarding the second question: Opinions vary. Majma’ al-Bayan notes opinions ranging from names of industries, land, trees, and foods, to titles, properties, and meanings of objects. [64]

However, the reality of names cannot be mere words, for knowing words alone creates no superiority over angels. Ayatollah Taleqani explained: Teaching words to humanity is not easy, and teaching words requires other words, causing infinite regress. Thus, names must mean comprehensive reality signifying the named object. Human perception brings creation out of concealment. This capacity for perception, feeling, and reasoning represents the reality of teaching names, progressing from senses to intellect. When combined with free choice, man attains vicegerency. [65]

Without such a perceptive being, creation would remain forgotten, possessing no grandeur or recognized worth.

Thus, teaching names extends beyond Adam (a) to humanity, which explains why God mentions creating hearing, sight, and intellect immediately after mentioning birth ignorance: “And Allah extracted you from the wombs of your mothers not knowing a thing…” [66].

Allamah Tabataba’i summarized:

1. Names are not mere words; they are external realities hidden behind the unseen world. Knowing them as they are was possible only for earthly beings, not angels, and played a role in vicegerency.

2. These named entities possessed life and knowledge while hidden behind the veil of the unseen. The phrase “He presented them” (‘aradahum) indicates God revealed every name with blessing, and all light in the heavens and earth derives from them. [67]

In Ma’ani al-Akhbar, Imam Sadiq (a) narrated:

“God taught Adam the names of all His Proofs (Hujjahs), then presented them—as spirits—to the angels, saying: ‘Inform Me of the names of these if you are truthful that you are more worthy of vicegerency through your glorification.’ Angels replied: ‘Exalted are You; we have no knowledge except what You have taught us.’ God said: ‘O Adam, inform them of their names.’ When Adam informed them, angels realized the exalted status of God’s Proofs and understood they were more worthy of vicegerency. God then veiled them, commanding angels to worship Him through devotion to them, stating: ‘Did I not tell you that I know the unseen of the heavens and the earth?'” [68]

Whatever good exists in this world was placed for their existence. Even dignities bestowed upon humans occurred due to these Proofs. Humans possess dignities angels lack—namely perceiving realities through sensory and intellectual faculties through these Proofs. [69]

Second Type: Acquired Dignity

This dignity differs from intrinsic dignity. Intrinsic dignity was shared by all and could not serve as the criterion for human valuation. Therefore, the criterion for varying human degrees—nearness or distance to God—must be voluntary, acquired through effort. As the Quran states: “Indeed, your efforts are diverse” (Al-Layl: 4); thus, acquired dignities differ.

Acquired Dignity: Criterion for Distinction and Superiority

Human variation in divine dignity depends on proximity to God, stemming from obedience. Initially, the criterion is Islam: those finding truth and submitting to God enjoy greater divine dignity than those straying. The criterion is not gender, race, wealth, palaces, servants, or beauty, for material matters perish and cannot serve as divine measurement. Islam emphasizes intrinsic, internal traits as the measure of worth before God.

Acquired dignity creates significant distinctions among humans. Some attain perfection through faith, righteous deeds, and piety, becoming instances of “two bows’ length or nearer” (qaba qawsayni aw adna), for whom God appointed a noble reward (ajr karim). Conversely, others abandon human values for oppression, becoming “like cattle; nay, they are more astray” (ula’ika ka-l-an’ami bal hum adall), addressed with: “Taste! Indeed, you are the honored, the noble!” (Dhuq innaka anta al-‘azizu al-karim)—meaning one who acquired false, hollow dignity through tyranny.

Piety: The Criterion for Acquired Dignity

Because piety (taqwa) is an internal trait claimed by many but possessed by few, not everyone enjoys it. This precious gem can be found in any man or woman, black or white, unrestricted to specific individuals. The true measure of human evaluation is piety, whose intensity determines acquired dignity.

Imam Khomeini considered piety—not race or ethnicity—the criterion for nobility before God, stating:

“Islam explicitly states that the one who possesses honor before God is the pious person—one whose conduct is correct, possesses piety, is neither corrupt nor a corrupter, and views Arabs, non-Arabs, Kurds, and Turks equally.” [70]

In another context, he emphasized:

“God Almighty does not look at social classes—that this class is high, this is prime minister, this is majesty, this is commander. Before God, these matter not. In Islam, piety matters. Whoever possesses greater piety possesses greater dignity before God.” [71]

His statements align with the Quranic verse:

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted” (Al-Hujurat: 13). [72]

This verse addresses all humanity, discarding false criteria like gender, tribe, or skin color, declaring piety as the measure before God and invalidating discriminatory social standards.

Section Three: The Status of Human Societies Regarding Human Dignity

An issue raised in international societies is the extreme approach toward gender dignity—granting men more dignity in some societies and women more in others, trampling rights. Imam Khomeini, in his annual message to Christians, stated Islam’s position:

“Oppressive world powers, especially during the past century, insisted on removing spirituality and noble human values from societal life, resulting in moral corruption, addiction, family destruction, exploitation, growing gaps between rich and poor nations, disregard for human dignity, deadly weapons production, and mass killings. Science, like humanity, fell victim to removing spirituality.” [73]

In another context, describing human rights in colonial countries:

“The US regime fancies itself master of the world! They account for no nations, not even their own. Analysis reveals they attribute no value to human souls. For them, ‘human rights’ is a shop and weapon. Wherever opposed to a government, they raise human rights. Numerous regimes disregarding human rights breathe under US protection without interference… Where nations oppose them, they exert pressure with allegations… Human rights and dignity are not what matters to them.” [74]

This discriminatory approach applies to women in such societies, viewing women as tools rather than beings of dignity.

Imam Khomeini stated regarding women’s treatment:

“We want women to attain their elevated human status, not be playthings in men’s hands… Women were degraded in recent eras… Our ladies were made playthings like dolls. Our women were fighters; they wanted them to be disgraceful, but God willed otherwise. They insulted womanhood, treating women like commodities passed hand to hand.” [75]

Islam’s Position Regarding Discriminatory Approaches

Islam, herald of human salvation, views everyone equally without discrimination regarding ethnicity, race, or gender. Humans enjoy basic rights to be respected under all conditions. Created from a single soul, men and women share equal intrinsic dignity, though differing in specific rights and duties due to gender. In duties toward the Creator and fellow humans, they stand equal and responsible for their actions:

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted” (Al-Hujurat: 13). [76]

Imam Khomeini affirmed women’s dignity:

“God created you with dignity and free. Women possess the station of dignity and choice, just as men do.” [77]

Section Four: Conclusion

We realized divine dignities encompass all mentioned aspects and, if expanded, include all blessings granted to humanity. In this section, we present several key conclusions.

Types of Divine Dignities

Examining Quranic dignities reveals two types: general honoring (takrim ‘amm) and special honoring (takrim khass). The first is general, encompassing all humans—male, female, believer, disbeliever—reflecting God’s all-encompassing mercy (Rahmaniyyah), where Rahman represents mercy encompassing all creation: [78] life, creation, free will, intellect, subservience of creation, and guidance tools (internal/external messengers).

The second type is special, granted exclusively to believers through special mercy (Rahimiyyah): “And He is ever, to the believers, Merciful” [79] and “Indeed, He is to them Kind and Merciful” [80]. [81]

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[1] See: Khalil Farahidi, Kitab al-Ayn, Vol. 5, p. 368; also see: Zabidi, Taj al-Arus, Vol. 9, p. 41, under the root word.
[2] Ibn Faris, Mu’jam Maqayis al-Lughah, Beirut, Lebanon: Dar al-Kotob al-Ilmiyah, 1999, Vol. 2, p. 440.
[3] Raghib Isfahani, Mufradat Alfaz al-Quran, Nashr al-Kitab Office, 1984, p. 429.
[4] Abu Hilal al-Askari, Mu’jam al-Furuq al-Lughawiyyah, Qom: Islamic Publication Institute, 1991, p. 170.
[5] Ar-Rahman: 1–3.
[6] Taha: 50.
[7] At-Tin: 4.
[8] At-Taghabun: 3.
[9] Al-Hijr: 29.
[10] Mohammad Hussein Tabataba’i, Al-Mizan fi Tafsir al-Quran, Qom: Society of Seminary Teachers Publication Institute, 1982, Vol. 12, p. 155.
[11] As-Sajdah: 7–8.
[12] Ibid., p. 154.
[13] Al-Mu’minun: 12–14.
[14] Al-Isra: 70.
[15] Ibid., Vol. 13, p. 156.
[16] Ash-Shu’ara: 223.
[17] Tafsir Nemoneh, under the verse.
[18] Al-Mizan, Vol. 13, p. 217.
[19] Ibid., p. 214.
[20] Ibid., p. 215.
[21] Ibid., p. 217.
[22] Al-An’am: 86.
[23] An-Naml: 15.
[24] An-Nahl: 71.
[25] Ar-Ra’d: 4.
[26] Tafsir Nemoneh, Vol. 10, p. 356.
[27] Al-Jathiyah: 12–13.
[28] Al-Isra: 70.
[29] Al-Qasas: 73.
[30] Ar-Rum: 21.
[31] Additional verses in this regard: “And He subjected for you the ships to sail through the sea by His command” (Ibrahim: 32); “And it is He who subjected the sea for you to eat from it tender meat” (An-Nahl: 14).
[32] Abdullah Nasri, Foundations of Anthropology in the Quran, Contemporary Knowledge and Thought Cultural Institute, 2000, 3rd edition, p. 453.
[33] Yunus: 14.
[34] Al-Mizan fi Tafsir al-Quran.
[35] Mohammad Baqir Majlisi, Bihar al-Anwar, Vol. 6, p. 249.
[36] Al-Kafi, Vol. 12, p. 16.
[37] Referring to the verse: “And it is He who produced for you hearing and vision and hearts; little are you grateful” (Al-Mu’minun: 78).
[38] See: Kulayni, Usul al-Kafi, research by Ali Akbar Ghaffari, Tehran: Dar al-Kotob al-Islamiyah, Vol. 1, p. 21, Hadith 14.
[39] Bihar al-Anwar, Vol. 1, p. 96.
[40] Mohammadi Reyshari, Mizan al-Hikmah, Vol. 3, p. 2033 [citing Ghurar al-Hikam].
[41] Al-Mizan, p. 217.
[42] Al-Anfal: 22.
[43] Al-Qasas: 60.
[44] Al ‘Imran: 190–191.
[45] Al-Baqarah: 38.
[46] See: Fadl ibn Hasan Tabarsi, Majma’ al-Bayan, Beirut: Al-A’lami Library, 1995 (10-volume edition), Vol. 1, p. 177; similar expression in Al-Mizan, Vol. 1, p. 137.
[47] Al-Ma’idah: 20.
[48] Al ‘Imran: 164.
[49] Al-Ahzab: 21.
[50] Al-Ahzab: 45.
[51] Al-Mizan, Vol. 6, p. 328.
[52] An-Nisa: 163–165.
[53] Al ‘Imran: 164.
[54] Majma’ al-Bayan, Vol. 1, p. 435.
[55] An-Nahl: 36.
[56] Yunus: 47.
[57] Al-Isra: 15.
[58] Al-Furqan: 20.
[59] Al-Anbiya: 107.
[60] At-Tawbah: 128.
[61] Abasa: 20.
[62] Al ‘Imran: 3–4.
[63] An-Nahl: 78.
[64] Citing other opinions as well; see: Majma’ al-Bayan, Vol. 1, p. 152.
[65] Ayatollah Taleqani, Tafsir Partovi az Quran, pp. 117–118 (under Surah Al-Baqarah, verse 31).
[66] An-Nahl: 78.
[67] Al-Mizan, Vol. 1, pp. 116–118.
[68] Al-Baqarah: 33.
[69] For further study, see: Ala’ al-Rahman fi Tafsir al-Quran, Sheikh Mohammad Javad Balaghi, Qom: Al-Wajdani Library, 2nd edition, n.d., p. 84.
[70] Sahifeh-ye Noor, Vol. 10, p. 197.
[71] Ibid., Vol. 5, p. 233.
[72] Al-Hujurat: 13.
[73] Ibid., Vol. 28, p. 642, Message to Christians and Muslims of the World on the Anniversary of the Birth of Jesus Christ (a), Date of Speech: December 28, 1991.
[74] Speech in meeting with scholars, students, and various segments of the people of Qom on the anniversary of the January 9 uprising, p. 730, Date of Speech: January 9, 1992.
[75] Ibid., Vol. 11, p. 253.
[76] Al-Hujurat: 13.
[77] The Position of Woman in the Thought of Imam Khomeini, Institute for Publication and Regulation of the Works of Imam Khomeini, 8th edition, p. 103 [Imam’s statements among women of Qom, Date: March 6, 1979].
[78] Al-Mizan, Vol. 13, p. 18.
[79] Al-Ahzab: 43.
[80] At-Tawbah: 117.
[81] Al-Mizan, Vol. 13, p. 19.