Human dignity is discussed in fields such as law, theology and ethics. In human rights and law, dignity is fixed and equal for everyone, but in theology, it can be different based on human actions. The highest human position is obtained through voluntary selection of goodness. However, failure to achieve this does not indicate a complete loss of dignity from a religious point of view, as there are other characteristics that can bestow dignity. The existence of these dignifying factors creates minimum and maximum degrees of dignity, the maximum being discussed in theology, and the minimum in law and human rights. The laws on compensation for harm may lead to the false conclusion that dignity can be purchased, but we must remember that dignity has two dimensions: material and spiritual. While damage to the spiritual dimension cannot be undone, "Diya" has been provided in Islam to compensate for the material dimension. This explains the difference between male and female Diya in Islamic laws. Spiritual dignity is independent of gender, but to compensate for material dignity, higher Diya has been proposed for men as they have a more prominent role in financing the family. In the end, we will discuss that due to the role changes in the society nowadays, the laws will need to be modified.

Keywords: Bioethics.; Human dignity; Humans; Personal autonomy; Personhood.

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人类尊严在法律、神学和伦理等领域都有讨论。在人权和法律领域，所有人的尊严是固定且平等的，但在神学中，它可能因人的行为而有所不同。通过自愿选择善行可以获得最高的人类地位。然而，从宗教角度来看，未能达到这一目标并不意味着完全失去了尊严，因为还有其他可以赋予尊严的特点存在。这些赋予尊严的因素创造了最小和最大的尊严程度，最大值在神学中讨论，最小值则在法律和人权领域探讨。

损害赔偿法可能会导致错误地认为尊严是可以购买的，但我们必须记住，尊严有两个维度：物质和精神。虽然对精神层面造成的伤害无法修复，“迪雅”（Diya）在伊斯兰教中被提供来补偿物质层面的损失。“迪雅”的不同规定解释了伊斯兰法律中男性和女性之间的差异。精神上的尊严独立于性别而存在，但为了弥补物质上的尊严损失，在家庭经济支持方面作用更大的男性被赋予更高的“迪雅”。最终我们会讨论到，由于现代社会角色的变化，这些法律将需要进行修改。

关键词：生物伦理学；人类尊严；人类；个人自主权；人格。