PROF. Dr. YASIN MAZHAR SIDDIQUI, a renowned Islamic scholar and former Chairman, Department of Islamic Studies, Aligarh Muslim University, in an interview with MOHAMMAD NAUSHAD KHAN, underlined the notion of human dignity as a universal concept, which is required to be dealt with accordingly and can best be achieved through Islamic ideals and guidance.
How does Islam define human dignity?
Basically, in Islam humanity has been held in high esteem and its inferences can be drawn from the Holy Qur’ān where Adam has been termed as superior to all other living beings. Right from Adam to Muhammad (peace and blessings of Allah be to them) the journey was aimed at the well-being and prosperity of mankind. They were the true representatives of the Almighty on the face of the earth to guide mankind and to make the world realise the value and importance of human dignity. With the help of their teachings and practice, they showed the real meaning of human dignity and its practical implications. Human beings were termed far more superior to even Angels and Jinns.
Here, I would like to make it clear that the Almighty has given human beings the ability to do right and wrong and also to differentiate right from wrong. They are therefore capable enough to choose between good and evil: it is up to an individual to follow the right path or go astray. One thing is clear that dignity is not of one or two individuals but of the entire mankind and the Holy Qur’ān has on many occasions emphasised it.
All efforts should be made to ensure, promote and preserve human dignity of mankind. Then only the teachings and the message of the Qur’ān can be realised that Islam is not only for the Muslims but for all. Human dignity, either in textbooks or in any scripture of Islam, including the Qur’ān has been emphasised. In order to realise the basics of human dignity its dimensions have to be understood and implemented accordingly. The life of the Prophet is the best definition of human dignity.
What are the guidelines in the Qur’ān to preserve Human Dignity?
There are two types of guidelines available in the Holy Qur’ān. In order to differentiate we used to divide life into Deen and Duniya but in Islam Deen and Duniya comprise one single entity and can neither be differentiated nor categorised. It is rather a single unit. The Prophet (peace and blessings of Allah be to him) once said that for Muslims eating meals and saying Salat are both Deen if they are done according to the teachings of the Qur’ān and on the guidance of Sunnah. This realisation is only present in Islam because in Islam Deen is Duniya and Duniya is Deen. One has to perform what he has been asked to and at what time.
Human dignity can best be ensured with the realisation of social welfare, generosity, compassion and love and respect towards all fellow beings. Here it is important to mention one incident of Abu Dhar who was so involved in ibadah that he had little time left even for his family and wife. Salman Farsi once stayed with him for a couple of days to explain what to do and when to do and how to spare time for the family. Abu Darda used to perform Salat all through the night. Salman Farsi explained to Abu Darda, saying Inna badanika allaika haqqua (your body has also rights on you), so as your wife, family and even the world you live in.
Rights of all should be realised and lived upon. If husband and wife realise rights and responsibilities of one another, rights and responsibilities towards each and every relative, rights of each member of the family, rights of society and groups, rights of communities then only human dignity can best be preserved. Islam has shown how to live a family life, with neighbour, with fellow citizens in a plural society.
Ensuring rights and fulfilling responsibilities towards one another will help promote and preserve human dignity. The Prophet (peace and blessings of Allah be to him) once said that the elders who do not care for the younger children and those younger who do not respect their elders are not amongst us. It is another milestone and way forward towards establishing human dignity. Human dignity is a mutual process as one humiliates somebody and expects respect from him is unthinkable. Therefore it is a two-way process and should be applied in family, groups, society and people belonging to other communities.
Without human dignity what kind of society can we expect?
In the absence of human dignity, there will be degradation in relations, respect for one anther will decrease, violence will increase, and human relations will touch its lowest ebb. Quarrel, deception, immorality and vulgarity will increase. No one will bother about the pains and sufferings of others. People will become more materialistic and try to accumulate more and more wealth for themselves rather than for others. Various evil practices will get boost up, corruption will increase. Parents will become a burden for their children. People have become so self-centred that they even kill child in the womb because they have started thinking only of themselves. It is the worst form of human indignity. In the absence of respect and dignity, the temperament and the mindset get changed.
In the run-up to the materialistic approach, the values and morality are hampered and this situation paves the way for disrespect and dishonour for one another. Social structure breaks up, family system disintegrates and the joint family system gets transformed into a nuclear family system. Human values have steeped so low that people even do not spare victims of man-made or natural calamities. Body parts are further chopped up to take away wealth and valuables from the victims’ bodies and their belongings are stolen. Atrocities are increasing by the day and human lives have become the cheapest. In Palestine, the entire world is witness to the atrocities but no one is bothered about massacres there or in any other part of the world.
So you mean to say that materialism has harmed human dignity the most?
Absolutely, because of materialism, not only the family structure, social structure but even our political structure has also been badly affected. Earlier, leaders like Mahatma Gandhi, Jawaharlal Nehru and Lal Bahadur Shastri believed in the welfare of people. But over the years, things have got completely changed and none of the political parties and leaders cares for the people. Neighbours have become strangers. However, in villages things are still not as bad as in towns and cities. They share joys and sorrows and participate and cooperate in times of happiness and grief. The prophet (peace and blessings of Allah be to him) respected even unbelievers and enemies. It is hereby important to give respect to one and all irrespective of caste, creed and religion, believers and unbelievers; then only one can sow the seed of Dawah, and propagate guidance of Islam with love, care and compassion. It would certainly help restore the lost degradation in human values, and further help promote human dignity.
When the Prophet (peace and blessings of Allah be to him) reached Madinah, he said Ya Ayyuhannas! Afshus Salam (O people! spread salam among yourselves), wa ati’mu ta’am (and feed the hungry people), wa sallu bil layli wan naasu liyam (and pray in the night when everyone is sleeping), tadhkulu jannta bi salaam (you’ll enter Jannah in peace). These were the guidelines the Prophet had said to spread love and affection.
For human dignity, it is important to spread the message of love and peace with cordial relations and understanding. Salam will come out from the core of the heart only when one wants true wellbeing of others; and then it would easily spread the notion of human dignity. If such things are not in practice then people will become isolated and get confined to self where materialism will grow stronger and stronger. It badly affects individuals’ persona.
What has damaged human dignity the most?
The division of humanity on the basis of religion, caste and creed, sex and gender has harmed it the most. Humanity is one sole concept and it must not be divided by self-created boundaries and groups. It must be looked as a single unit and one entity. We all are part and parcel of that entity. It would be fairly wrong to presume that the followers of Islam and unbelievers are different human beings and are divided on the parameters of humanity. One of my teachers, who was a non-Muslim, asked me once whether I thought that the Prophet and the Qur’ān are only for the Muslims. He told me if I thought so I would be wrong because they are for the whole mankind and not for one or the other religion. Therefore, we must ensure to propagate this belief which would be the greatest service to mankind and humanity. Suppose, if the Prophet had thought that he would preach only among the Muslims, could the message of the Qur’ān and Sunnah have reached far and wide from one place to another and from one country to another? It is also important to invite unbelievers to expand the notion of mankind and to protect them from any wrongdoing. They all are our bhai and their safety and prosperity also lies with us and we must be concerned about them the way we think for ourselves.
While following the path enshrined by the Prophet and with the guidance and teachings of the Qur’ān, the massage of human dignity which is universal brotherhood must be preached and practised. When we talk of human dignity, there is not only human dignity of Muslims, non-Muslims, unbelievers but rather human dignity of mankind and it has to be understood in that context. Your asl and nasl are all same because you are the descendent of Adam. The Qur’ān says, Kuntum khaira ummatin ukhrijat linnas. (You are the finest Ummah sent for the entire mankind). So in that way we must think of the welfare of all irrespective of their religions. In the Qur’ān, the Almighty has addressed mankind whenever reference is made on human dignity like Ya Aiyuhan Naas, Ya Bani Adam.
In the Islamic history what according to you is the finest example of human dignity?
There are plenty of examples to share how the Prophet dealt with people and even unbelievers. Asma’s mother was not a Muslim. Once Asma said to the Prophet that her mother was unbeliever and asked him how she should deal with her. The Prophet replied that she must respect and care her mother the way she would have respected and loved and cared her Muslim mother. But he told her not to accept any shirk from her side. In Surah Luqman and Bani Israil it has been clearly said. The Prophet’s dealing and interaction with one and all was the best example of human dignity and with such kind of practices the entire world would become certainly a better place for all of us to live in. It is because of his behaviour and compassion that the greatest enemies also came to the fold of Islam.
Renowned author and thinker, Prof. Montgomery Watt had once said about the Prophet that the policy of the Prophet was not to crush his enemies but to win them over. He always used to win the hearts of others which helped him spread the message of Islam and universal brotherhood more than anything else. Human dignity can best be achieved through universal brotherhood.
What are the other ways through which the concept of human dignity can flourish?
The good qualities which were supposed to be practised by Muslims like doing welfare services, establishing hospitals and institutions, creating foundation that could take care of the people nationally and internationally, humanitarian aid and assistance after any disaster has been taken over by other people. The heads of the state in the western countries are no doubt against Islam and Muslims but the people are by and large conscious of human values and human dignity. Establishment like the Red Cross, UNESCO and various other organisations are doing wonderful services. The relief measures provided even in the troubled parts of the Muslim world are getting support of people in the western world. These people are raising their voice louder than us on many occasions.
Social welfare is also one of the most important components of restoring human dignity. We need great institutions in the Muslim world to serve humanity and mankind. In the light of Islamic ideals, Muslims should move forward in this direction which we no doubt were supposed to do for mankind.
There are some fine examples which require to be emulated by us towards social welfare like that of Dr. Abdul Sattar Edhi of Pakistan who was awarded 1986 Ramon Magsaysay Award for public service. He is the founder and head of the Edhi Foundation which has got branches worldwide doing great services in the field of social welfare. He was also recommended for the Nobel Peace prize by the Prime Minister of Pakistan.
Another example is of Muhammad Yunus of Bangladesh who was awarded the Nobel Prize for founding the Grameen Bank and pioneering the concepts of microcredit and microfinance. In 2006, Yunus and the Grameen Bank were jointly awarded the Nobel Peace Prize. More people should come up and do something for the welfare of the people in their respective countries in various fields.
Do you think social evils are barriers in establishing human dignity?
Various socio and religious organisations should collectively do something to thwart various social evils like prostitution, begging, human and child trafficking, child labour, alcoholism, gambling, corruption and other social evils. The approach towards it must be universal and not confined to one group or the other, one place to another or one community to another or one religion to another. Then only the real purpose of human dignity can be served.