The notion of existence that our dear Prophet, peace be upon him, the divine messenger, has given us acknowledges humankind as the most honorable of all creations and the essence of the world. Humanity’s nobility both by nature and creation is one of the fundamental principles of Islam’s notions of existence, knowledge, and value.
It is evident that the incredible scientific and technological advancements humanity has made these last two centuries were not accomplished to protect and glorify human dignity. The century we have just left behind is already being remembered, even at this early date, as an unfortunate period in which human dignity was assaulted at an unprecedented level. We are being tested, globally, in a way we haven’t been before, facing serious challenges like discrimination, marginalization, racism, violence, torture, war, unequal distribution of wealth, tyranny, colonization, uneven access to education, disrespect of laborers, abuse of all kinds, medically unnecessary abortions, hunger and famine. Humanity has turned its back to the gates of heaven, and now waits, desperate and exhausted, seemingly sealed in these problems of their own creation. The latest high-tech devices are useless. Enslaved by their own creations, humanity is searching for an exit from these dark dungeons in which they have incarcerated themselves. Thus, there is a need to reconsider where and how to find the light for which they have been longing and the ideals which they seek. As we celebrate the Blessed Birth week, “The Prophet and Human Dignity” seems exceptionally important, and deserves to have a place in the agenda of our nation and all the nations of the world.
In Islam, the idea of “human” is centered around human dignity as epitomized in the Prophet’s timeless example of living, in his sunnah, actions and words. The general framework of this concept of dignity was concisely verbalized in the Farewell Sermon. In that historic address, delivered to tens of thousands, the messenger of mercy, peace be upon him, declared that the human life –a person’s property, honor, and the values of personhood– as inviolable. This was a declaration that Islam protects, equally for all, a person’s life, right of possession, and spiritual personhood.
According to the definition of our beloved Prophet, a good Muslim is the one who respects the human dignity of his or her brother or sister in religion as much as their life and property, and consider each other’s personhood inviolable.
We should remember that a person is deemed honorable or dishonorable by his or her conduct. No system can honor a person who does not, first, honor himself or herself through honorable conduct. The caliber of a human should not be measured by material and relative attributes like his or her race, color, wealth, or family heritage.
“There are some people who are pushed away from doorways, desperate and miserable, but when they swear, God makes them rightful in their swear” says the Prophet. In other words, using material criteria when judging human dignity may be misleading. The human is precious and honorable by definition. In the view of our beloved Prophet, people of all colors are precious, and the poor and the servant are no less honorable than the wealthy.
Humanity’s worldly and divine aspects cannot be considered separately.
Humans and their dignity are only complete with both material and spiritual aspects, with the physical body and the spirit; this whole cannot be divided. No humanistic thought or ideology can substitute for the privileged position of Islam in human dignity. A so called “human dignity” that is detached from transcendental values and not bound by any metaphysical principles does not assign the true value a person deserves, and perhaps even demotes him or her to an even lower degree of honor.
We are living through a time in which the human beings often do not value themselves or each other. Man has been downgraded to the degree of a tradable commodity, his dignity unaccounted for, damaged, trodden upon. As a result, in these situations our human qualities disappear, while efforts to dishonor, defame, and deprive both individuals and whole peoples of value have become policies at a global level. On this auspicious occasion of his Blessed Birth, we must remember once again that we are in need, more than ever, of once again exploring his struggle for dignity and his understanding of humankind. We must then share our findings with everyone from all walks of life.
It is without doubt that the Prophet’s example and guidance are the exclusive refuge for humanity to overcome all the obstacles we have fallen into, the only way to exalt our severely damaged dignity one more time, and the only path on which to attain the light for which we all yearn.
This book has been prepared by the Presidency of Religious Affairs in conjunction with this year’s theme for the Blessed Birth week: The Prophet and Human Dignity. I would like to express my heartfelt thanks to everyone who has been involved in making this book possible. It is my prayer to the Almighty God that it will serve to expand the reader’s horizons on this theme, and that it helps to exalt and protect human dignity everywhere.
Proffessor Mehmet GÖRMEZ
President