Human Dignity and Islam

HUMAN DIGNITY AND ISLAM

Dignity is the birthright of human beings. It is ingrained in them as the children of Adam (ibn-e-Adam). God made every other creature prostrate before the first man as a mark of respect and recognition of this very special creature. So this is innate like the creation of this world. The Almighty God has described this beautiful position explicitly in the Qur’an. 

“Verily We have honoured the children of Adam. We carry them on the land and the sea, and have made provisions of good things for them, and have preferred them above many of those whom We created with a marked preferment.” [Al-Qur’an 17:70] 

The Arabic word translated above as ‘honour’ is karama’ which may also be translated as magnanimity, esteem, respect or dignity. Islamic scholars use another word isma’ to describe the status of human beings which in the highest form conveys the position of the prophets of God as inviolability, sinlessness and infallibility. For other human beings, this would mean chastity, purity or modesty. Man is born sacrosanct. That is why one of the traditions of the Prophet said that all children are born Muslims. 

The Prophet Muhammad (blessings of Allah be to him) said, "No babe is born but upon Fitra (a Muslim). It is his parents who make him a Jew or a Christian or a Polytheist." [reported by Sahih Muslim, Book 033, Number 6426]

This virtue of innocence of the soul is required to be protected. Islamic scholars in their discourses have described at least five rights of human beings as the higher objects of law (maqasid-al-shariah) which are required to be safeguarded. They say that to maintain the isma’ of human beings their faith, life, intellect, family and wealth have to be protected. Other scholars have added other items in this list. However, the core idea is to uphold the karama’ and isma’ of human beings. It is worth mentioning that this requirement of upholding basic rights is not related to any person’s faith. He may or may not be a Muslim but as a human being, he is entitled to humane treatment. This is God-given birthright.

WHY DIGNITY IS LOST?

This question needs to be asked and answered as to why this honoured creature of the Almighty God loses his position and becomes dishonoured. We find the majority of men in very pathetic conditions that do not agree with their due exalted status. One obvious reason is the doing of the concerned person himself like his deeds which are unbecoming of his persona. Here he is himself responsible for the deterioration and degeneration of his bad state. None but he has to correct and thereby attain the place he belongs. Other causes of the malaise are the wrong notions, practices and resulting corruption in society. We will dwell further in some of these causes and discuss the corrections that Islam suggests and the practices of the last Prophet (Blessings of Allah be to him).

The primary cause of loss of dignity is the idea of some people that they are special on account of their births. The contention that the mere incidence of birth to a particular family, race or region makes a person higher in the echelon of society is as old as the creation of Adam. On day one of human existence itself God commanded every other creation to prostrate before Adam and everyone followed suit save Satan. He refused to obey the plea that he was greater in status. The Qur’an has quoted his statement justifying his refusal to obey.

“I am better than him (Adam). You (Allah) created me of fire and him from clay.” [al-Qur’an 7:12] 

This pride because “I am born great” did not end there. The demon can convince his followers about this false pride. The belief that a person is important because he was born in a particular caste or because his parents were white or he hails from a particular race or speaks a different language is not a joke but real life claim. Such claimants are always few although they can subjugate vast majorities, making life hell for the subsequent suffering masses.

Islam leaves no room for this holier-than-thou claim merely because of the difference of wombs! A person can be better than others only on account of his deeds and virtues. The last Prophet (blessings of Allah be to him) solemnly declared in his last Hajj sermon that the children of Adam cannot claim any privilege because of their family lineage or place of birth as they are all born as equals. He said:

“No Arab has any superiority over a non-Arab or a white anyway better than a black. The only criterion for superiority and respectability is on account of piety. All human beings are the off-springs of Adam and the very existence of Adam was that he sprang from dust. Hence all claims of superiority and greatness, and demands for blood or ransom and all traits or trends of the rule have been trodden under my feet.” [Text of the sermon as compiled under the supervision of Mufti Muhammad Shafi and the English translation as done by Fazal Ahmad Siddiqui]

The Prophet gave the above sermon about three months before his death. However, one can find that his whole life is a testimony to this principle. One can relate hundreds of incidents where those persons who were unimportant from the angle of the contemporary and prevalent culture and practices were given high respect. Suffice would be to describe the status of Bilal (May Allah be pleased with him) who as a freed slave deserved a low place in the Arab society before Islam but Islam made him so important that other companions of the Prophet felt proud in calling him a slave of our master (the Prophet), and their master. In Islamic discourses, he is a very revered person. And he rightly deserved that position. This is not an isolated example. Scores of cases may be cited not only in the lifetime of the Prophet but later too.

MEN IN NEED

A major reason for loss of dignity is a disadvantageous position of a person. For example dignity, as such, may not be the primary concern of a hungry person. He may stoop down to beg at the cost of his honour for fulfilling the basic need of food. So maybe the case of a sick person or a very poor person in need of other basic needs of life.

One category of such toiling people is categorised by the Qur’an as mustaz’afeen. They are weak and oppressed people living in places where they are ill-treated. They are feeble among oppressors and they do not have their voices and they are not even free to practice the demands of their free will including the call of their faiths. The Qur’an has given their consideration so much importance that it has justified war with the oppressors to reach out and help such oppressed persons.

“How should you not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying…” [ Al-Qur’an 4:75]

The Qur’an cites the example of the Prophet and his companions when they were facing hardships in Makkah and it was so difficult that they had to leave the city and migrate to Madinah.

“….and remember when you were few and reckoned feeble in the land…. He (Allah) gave you refuge, and strengthened you with His help….” [Al-Qur’an 8:26]

After the migration of the Prophet in Madinah the Qur’an urged other persons, who were left among unsavoury people and were not permitted to profess and practice their faith, to migrate. Non-migration at that stage of Islamic history amounted to a rejection of the faith and the Qur’an has warned those people who do not do so that if they die in the meanwhile it will be the death as non-believers and so the angles while taking them should will ask in a harsh tone as to why they stick to their plight. Their pretext expressed to the angles has been quoted by the Qur’an in a manner of rejection.

           “….They will say we were oppressed in the land….” [Al-Qur’an 4:97]

However, the plea of some of them has been accepted as justifiable. 

“Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.” [Al-Qur’an 4:98]

The above description of the Qur’an has been noted so that the position of Islam relating to the mustaz’afeen (the feeble people in any land) may be understood.

Apart from these deprived, neglected and subjugated people who should either move to safer places or others should reach out to them and free their bondage, there are men in all societies who need assistance, both in cash and kind, so that they can overcome their deprivation and solve their problems. They are beset with problems and Islam enjoins it the duty of both the state and individuals with good means to take care of them. Thousands of verses of the Qur’an and the traditions of the Prophet may be quoted as proof of the related teachings. We are referring, hereunder, to only two verses of the Qur’an so that the type of persons to whom assistance has to be extended may be appreciated. One verse is relating to the utilisation of zakat, a pillar of Islam, which is an obligation on all wealthy individuals. Another verse describes the application of fai, an income accumulating to the baitul ma’al (treasury) of a state. 

Zakat has to be utilised for the purposes described in the following verse.

 “The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is Knower, Wise.” [Al-Qur’an 9:60]

These eight purposes for which zakat can be utilised are: helping those with no source of income; looking after those whose source of income is not sufficient enough to take care of their needs; expenses of zakat collectors; financial assistance for softening of hearts; freeing men from bondage; easing out persons burdened in debts; virtuous deeds in order to please God including struggles in His path; and helping wayfarers.

The treasury of any state should be utilised for the welfare of its populace. The commandment of the Qur’an in this regard includes the following: 

“…. It is for …. the orphans and the needy and the wayfarer….” [Al-Qur’an 59:7]

This list of beneficiaries mentions orphans in particular. Needy and wayfarer are mentioned in both places. It is interesting to note that a wayfarer may not necessarily be a poor person. Despite being wealthy in his place of abode he may be in a disadvantageous position while he is away from his home. 

It is the responsibility of individuals and society at large to take care of the needs of every other person so that man who is born in a sacrosanct condition can live in peace with dignity for the entire period of his stay on this planet earth. And he may live in peace hereafter too! Amen!!