We can describe man in two different ways. We can
view man in general terms as masses or speak about some individuals. When we say an
individual is good or bad, it does not imply that all are bad or good. It does not mean
that the same qualities can be attributed to all human beings. If an individual happens to
possess an undesirable quality, that stain can be cleansed through strengthening his
faith. Here we want to mention some undesirable attributes of human beings mentioned in
the Glorious Qur'an
Man is unjust and ignorant
These two qualities are expressed in the following verse: "Surely he is very
unjust, very ignorant" (33:72)
Two qualities, man being very unjust and his being very ignorant are
expressly emphasised. In Arabic there is a difference ilm, and alam. A zdlim
is a person who commits sin, even if only once, but according to Arabic grammar zalam
(RA) is said to be the exaggeration form of zallim It means a person who
frequently commits unjust actions. Also, jahul is the exaggeration form of jahil.
It means a person who is very ignorant or completely unwise.
Human beings suffer from ignorance and injustice. The unjust act is not
restricted to others. It can be applied to the person himself.
"Every person who breaks Divine laws, has oppressed
himself" (95:61)
if a person does not pray or fast then he has been unjust to himself.
When a person beats someone or robs him of his money, he is initially doing a disservice
to himself, then to the other person. Committing a sin is just like drinking poisoned
water. Now if this person drinks poison, he is hurting himself. The same logic can be
applied when he harms another being. The consequences of his ill acts would be his
destroying the bases of his inherent God-given purity. He initiates hindrances on the way
to his perfection.
Man is ungrateful
This fact is expressed in the following verse: 'And it is He who has brought you to
life, then He will cause you to die, then bring you to life (again); most surety man is
very ungrateful"(22:66)
According to Arabic Kr basically means to cover. example, if a farmer
places seeds in the ground, this action is called kufr. The term has been used
later for two other meanings which were likened to the root meaning (to cover). These two
are:
1. To disbelieve in Allah or his religion.
2. To be unthankful relating to the blessings of Allah (the Almighty).
When a person is given health but misuses it or thinks it is not from
Miab, this person is a kafir and if he is very ungrateful he is kaffir. This
meaning is meant by the above verse.
Man is often unthankful and ungrateful. He quickly becomes oblivious to
the blessings of Allah, the Beneficent. We read in the Glorious Qur'an the story of Korah (Qarun).
He had so much money kept in the treasury safes that it took a large number of the
keepers of the treasures who had difficulty carrying the keys of his treasury:
"We gave him [Korah] from the treasures to the extent that keys
were difficult to be carried by a group of people possessed of great strength."
(28:76)
Korah was invited to be thankful to Allah for innumerable
bounties that the Almighty Lord, the Beneficent, bestowed on him. They invited Korah to
make use of the blessings and perform good deeds to attain a station of piety and bliss in
the next abode (the Hereafter) as God has bestowed upon him His favour. However, the
ignorant and arrogant eyes of Korah could not perceive the divine Blessings. In return to
this invitation he said: "I have been given this only on account of the knowledge
I have." (28:78)
Korab was finally punished by Allah. Allah made the earth swallow him
up and his abode. Those who yearned for his place only the day before began to say: "Ah!
(Know) that Allah amplifies and straitens the means of subsistence for whomsoever he
pleases of His servants; had not Allah been gracious to us, He would most surely have
abased us; Ah! (know) that the ungrateful are never successful" (28:82)
Man is an inordinate being
This fact is expressed in the following verse: "Nay! Man is most surely
inordinate, when he sees himself free from need." (96:6,7)
Human beings feel self-sufficient when they enjoy the status of wealth,
health or position. When a man has no money or social position or is not from an important
family, he is not inordinate. To illustrate, one of the companions of the Prophet (S) was
quite poor. He asked the Prophet (S) for help. He gave him some money. That money was
blessed and had good effects. Day by day his money increased. He used to pray behind the
Prophet (S). But as his money increased, his worship decreased. The Prophet (S) began to
feel concerned about him. So, one day he asked that man to pay the money back. When he
paid it back, his money was no longer blessed. He became poor again and started to attend
the mosque regularly and say his prayers behind the Prophet (S).
Man is hasty and does not have sufficient patience
This fact is expressed in the following verse: 'And man prays for evil as he ought to
pray for good and man is ever hasty." (17:11)
Therefore if one wants to be patient, he will have to train himself.
Man shows total reliance on Almighty Allah, the Omnipotentonly when
he is in trouble and difficulty
When men's difficulties disappear their reliance also diminishes. They think they have
become self-sufficient. This fact is expressed in the following verse: 'And when
affliction touches a man, he calls on Us, whether tying on his side or sitting or standing
but when We remove his affliction from him, he passes on as though he had never called on
Us on account of an affliction that touched him." (10:12)
For example, before examinations students observe all the religious
rituals and try to be close to Almighty Allah, but once the examinations are over, the
feeling of being close to the Lord, the Creator, wanes.
Man is a niggardly being
This fact is expressed in the following verse: "Say: if you controlled the
treasures of the mercy of my Lord, then you would withhold (them) from fear of spending,
and man is niggardly." (17:100)
Man is a greedy being
The fact is expressed in the following verse: "Surely man is created of a greedy
temperament; being greatly grieved when evil afflicts him, and niggardly when good befalls
him, except those who pray, those who..." (70:19)
Man is an inquisitive and curious being
He is interested in discussing and arguing about everything more than needed. The
Scripture presents such an idea:
'And certainly We have explained in this Qur'an every kind of
example; and man is most of all given to contention." (1&54)
Up to now we have discussed nine bad attributes of human beings
(although there are more). According to the Glorious Qur'an a human being is a responsible
being and has the capability of either following right path or going astray. A man is able
to choose either of these qualities, grow them, nurture them and strengthen them in his
being.
The bad attributes or vices are not such that they can prevent a human
being from reaching perfection, because the vices are of three kinds:
Some are necessary implications of his creation and he can not prevent
them. For example, he is weak and has many limitations in his existence and actions.
Allah, the Glorious and Most High, says: 'And man is created weak" (4:28)
This kind of attribute will not be questioned or punished. Allah just
explains them to make us aware of our weakness and to prevent us from taking pride in
ourselves. Some are implications of his creation but are not necessary. It means that his
nature only inclines toward vice, but it can be resisted. To explain this point
philosophically, we should say that his nature is not the sufficient condition or complete
cause (al-illah al-tdmmah) of moral vice. It is just the incomplete or partial
cause (al-illah al-ndqisah). It is lip to human beings to submit themselves to
their nature or to resist. For example, growing up in a bad family tends to result in
vice, but this is only an incomplete cause. Returning to our own discussion, the human
being has a greedy temperament but he can control and direct his temperament to any
direction he wants. He can even use it to acquire infinite perfection.
Some vices are caused by the human being himself, i.e., by his free
will and are not due to human or individual nature. For example, if a human being is a
liar, this is because he himself has chosen that.
Thus, we understood that the vices of human beings cannot prevent us
from perfection and that Allah, the Most Merciful and Forgiving, will never punish us for
those nature-given attributes. Man possesses of capabilities and potentialities as well as
freewill. It is up to him to decide what to do or obtain. In the Glorious Qur'an Allah
says: "Most surely man is in loss, Except those who believe and do good, and
enjoin on each other truth, and enjoin on each other patience." (103:2,3)
According to the above verses all human beings are in a state of loss,
because they are losing their lives and their bodily and mental powers. The only
exceptions are those who believe, do good and invite each other towards truth and
patience. These people spend their lives or powers or properties to get divine pleasure
and salvation. So what they get or obtain is more than what they spend or lose.
"Certainty We created man in the best make. Then We Tendered
him the lowest of the low. Except those who believe and do good, so they shall have a
reward never to be cut off "(95:4-6)
Again the same fact is seen. Allah has created man in the best way.
Then it is up to him to be the lowest of the low or to be higher than other creatures,
even angels.
It is obvious that not everybody known to be a human being is precious.
Human beings are not at the same level. Therefore they should not be treated equally. For
example, those people who create world-wars and perform many crimes are not to be
respected at all. Really, they are not human beings (in spite of their shape or body).
God-willing there will be an appendix on Islamic punishments. We will shed some light on
this matter to meet objections against the Islamic system of punishment suggested by some
Westerners who consider it incompatible.