The Dignity of Man: An Islamic Perspective

by Prof. Mohammad Hashim Kamali

Overview

The Dignity of Man: An Islamic Perspective provides the most detailed study to date on the subject of the dignity of man from the perspective of Islam. M H Kamali sets out the proclamations on human dignity found in the Qur'an and then discusses topics pertaining to or resulting from human dignity: the physical and spiritual nobility of man; God's love for humanity; the sanctity of life; and the necessity for freedom, equality and accountability. Finally, the author examines the measures that the Shariah has taken to protect human dignity and to promote it in social interaction. The discussion is here presented in the light of the debate on the universality of human rights as enshrined in the Universal Declaration of Human Rights. This book goes a long way towards exploring an alternative to Western concepts of human rights. The Dignity of Man: An Islamic Perspective is part of a series of studies on fundamental rights and liberties in Islam and should be read with its companion volumes of Freedom, Equality and Justice in Islam, and Freedom of Expression in Islam.

Product Details

ISBN-13:	9781903682036
Publisher:	Islamic Texts Society
Publication date:	06/01/2002
Series:	Fundamental Rights and Liberties in Islam Series , #1
Pages:	134
Product dimensions:	6.00(w) x 9.25(h) x 0.55(d)

About the Author

Dr Mohammad Hashim Kamali is Professor of Law at the International Islamic University Malaysia where he has been teaching Islamic law and jurisprudence since 1985. Among his other works published by The Islamic Texts Society are: Principles of Islamic Jurisprudence, Freedom of Expression in Islam, Islamic Commercial Law, and Freedom, Equality and Justice in Islam.

Read an Excerpt

The Qur'anic vision of human dignity is manifested in various ways and in different contexts. To begin with, we read the direct and unqualified affirmation of the dignity of man in the following Qur'anic text, where God Most High declares:


   We have bestowed dignity on the progeny of Adam [...] and conferred on them special favours, above a great part of Our creation. (al-Isra', 17:70)


The text here is self-evident and comprehensive in its recognition of dignity for all human beings without limitations or qualifications of any kind. Thus according to al-Alusi (d. 1270/1854), 'everyone and all members of the human race, including the pious and the sinner, are endowed with dignity, nobility and honour, which cannot be exclusively expounded and identified. Ibn 'Abbas, the Companion of the Prophet Muhammad famed for his Qur’anic exegesis, has commented, however, that God Most High has honoured mankind by endowing him with the faculty of reason.'
   Dignity in other words is not earned by meritorious conduct; it is an expression of God's favour and grace. Mustafa al-Siba'i and Hasan al-'Ili have similarly remarked that dignity is a proven right of every human being regardless of colour, race or religion. Ahmad Yusri has drawn the conclusion that 'dignity is established for every human being as of the moment of birth'. Sayyid Qutb has similarly stated that dignity is the natural right of every individual. The children of Adam have been honoured not for their personal attributes or status in society, but for the fact that they are human beings. 'Dignity is therefore the absolute right of everyone.' Al-Zuhayli has similarly noted that 'dignity is the natural right (haqq tabi'i) of every human being. Islam has upheld it as such and made it a principle of government and a criterion of interaction (al-mu'amalah) among people.' It is not permissible to violate the personal dignity of anyone, regardless of whether the person is pious or of ill-repute, Muslim or non-Muslim. Even a criminal is entitled to dignified treatment. For punishment is meant to be for retribution and reform, not indignity and humiliation. Most of these commentators have made reference, in addition to the clear text of the Qur'an, to the hadith that records the incident where the Prophet saw a funeral procession passing by; upon seeing it, he rose in respect and remained standing until one of his Companions informed him that the deceased person was a Jew. This intervention provoked the Prophet's disapproval as he posed the question, 'Was he not a human being?' The Prophet, in other words, did not consider the religious following of the deceased person to have any bearing on his inherent dignity, which called for unqualified respect. Muhammad al-Ghazali has quoted Ibn Hazm to the effect that a Christian woman, Umm al-Harith bint Abi Rabi'ah, died and the Prophet's Companions took part in her funeral procession. Al-Ghazali then concluded that 'we would like to see that our relations with other communities are founded on this kind of latitude (al-samhah). This is because we believe that Islam commands us to have good and peaceful relations with those who are not aggressive toward us'. The Qur'anic declaration under review has also prompted Weeramantry to observe that the Qur'an makes dignity intrinsic to the personality of every individual so that 'no regime, however powerful, could take it away from him'. This inherent human dignity also 'provides the basis of modern doctrines of human rights'.

Table of Contents

A Selection from the Table of Contents
1. The Qur'anic View of Human Dignity
2. Fraternity of Man
3. God's Love for Humanity
4. Right to Personal Safety
5. Dignity and Just Character
6. Dignity and Freedom
7. Personal Privacy
8. Social Decorum
9. Dignity and the Objectives of the Shari'ah
10. Dignity and the issue of Basic Needs