The question of the nature of Man (the word here refers to the human being and not just to the male Homo sapiens) has been one which has intrigued philosophers throughout the ages. It is a question that deals with the  essence of our identity as human beings. Simply stated, it asks us “Who are we?”

Muslims believe that one of the many beauties of Islam is that it gives a kind of outline for identity. However, rather than imposing a constricting framework through which we can move, it creates a strong foundation on which we can build. This outline is to be taken by us and then filled out and personalized, each with his or her personal eccentricities and special traits that make each of us individuals.

What makes a human being? In the Islamic worldview, the human being is a multi-dimensional creation. If we were to draw a parallel between the Islamic view on human nature and art, we can say that Islam would reject the flat emotionless paintings of the ancient Egyptians, leaning more towards the profoundly human and at the same time quasi-ephemeral paintings of Rembrandt, whose paintings reflect an inner life of his subjects in their faces that seem almost lit by some hidden internal light.

The Creation of Man

Going back to the very beginning, the creation of Man as seen by Muslims, we find that in the Qur’an, God says what means:

[And of His signs is this: He created you of dust, and behold you human beings, ranging widely!] (Ar-Rum 30:20)

In another surah, we are told that:

[He created man of clay like the potter’s.] (Ar-Rahman 55:14)

In order to properly understand the portent of these verses, it is vital to know that in Islam, dust is not something impure, but is, in fact, a purifier in some cases; when you cannot find water with which to make your ablutions before praying, you can purify yourself with dust in a process called tayammum. In addition, we can also see that the verse in Surat Ar-Rahman describes the process of creation as if it was a work of art. In another place in the Qur’an, we are told that God made [of water every living thing] (Al-Anbiyaa’ 21:30), water being another and more universally accepted medium of purification.

Reading the Qur’an, it is easy to come to the conclusion that it gives special attention to the creation of Man. The creation of the heavens and the earth and all that is within them is mentioned with examples throughout the Qur’an. Here and there God emphasizes the creation of certain creatures such as the camel, the stars, the bee, the ant, and the spider, among others. However, none of these descriptions takes as much care and detail as those related to the creation of Man.

The first created human was Adam (peace be upon him). The Qur’an then goes on to describe the creation of his mate, Hawaa’ (Eve):

[O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women.] (An-Nisaa’ 4:1)

It is important to note that in the Islamic worldview, both man and woman came from a single soul, and thereby, neither is better than the other. All of mankind originated from that soul, a concept that leaves no space for discrimination between races, ethnicities, social status, economic situations, and sexes.

Man was created pure and sinless. The concept of Original Sin is rejected by Islam, as no one is held responsible for someone else’s sins. Instead, God gives us a fresh start in life. In Islam, there is no absolutist theory of human nature being “inherently evil,” as some philosophers have suggested. Rather, God created us with a fitrah, or inherent nature, which can, if neglected, over time become corrupted. The closer a person is to his or her fitrah, the purer he or she is and the closer he or she becomes to God. This inherent nature includes the belief in One Creator:

[Then set your face upright for religion in the right state—the nature made by God in which He has made men; there is no altering of God's creation; that is the right religion, but most people do not know.] (Ar-Rum 30:30)

Despite this perfect state into which Man is born, he is not burdened with the task of attaining perfection. God does not expect him to remain as pure as the day he was born. God, in His infinite wisdom, knows that unlike the rest of His creation, Man has chosen to be given the freedom of choice and will, and therefore, is prone to error. Man can sin and then repent and then sin again and then repent, in a cycle that continues his whole life. Humans are capable of both good and evil, depending on the choices that they make. Rather than expecting the impossible, God gives people options by which they can return to their original state through the purifying process of repentance.

Of Life, Death, and Beyond

However, the Qur’an does not just stop at the description of the first human. Rather, God gives special attention to the different stages that Man undergoes. There are many verses that describe the creation of the fetus within the mother’s womb, and the subsequent stages of life—birth, childhood, youth, old age, and finally, death. This mapping out of the stages of life is not detailed for any other creation than Man.

In another verse of the Qur’an, the special honor that has been bestowed on humans is clearly spelled out:

[Verily we have honored the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.] (Al-Israa’ 17:70)

Man is honored again in the afterlife. On the Day of Judgment, Man is guaranteed the Fairest and Most Merciful of all judges—God—to weigh his deeds, words, and intentions. Man is honored with the promise of Paradise, which is a reward so beautiful that the Prophet Muhammad described it as being what no eye has ever seen, what no ears have ever heard, and what has never crossed the heart of any human.

“Hath Made of Service Unto You”

God makes clear from the very beginning that Man was created as a khalifah, or vicegerent, on earth. This responsibility was not given to any other creation of God. God has entrusted Man to cultivate, maintain, and rule the earth. It is his duty to rule with responsibility, and to take care of the earth, using the rules God has set down for him in the Qur’an and through the example of the prophets over time and the final example of the Prophet Muhammad (peace and blessings be upon him).

Also, God makes it clear that He created everything for the service of Man. The Qur’an tells us that

[Allah it is Who hath made the sea of service unto you that the ships may run thereon by His command, and that ye may seek of His bounty, and that haply ye may be thankful; And hath made of service unto you whatsoever is in the heavens and whatsoever is in the earth; it is all from Him. Lo! herein verily are portents for a people who reflect.] (Al-Jathiyah 45:12-13)

In addition, the life of the human being is valued to such a degree that in the Qur’an God says what means

[For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind] (Al-Ma’ida 5:32).

It is interesting to note that the life of each individual is sanctified; every human being counts.

Body, Spirit, Mind, Heart, and Conscience

The multi-dimensional nature that Man has been blessed with highlights the essence of his creation, his role, and his destiny. Rather than stressing on the body or the soul in isolation, Islam endorses a view in which the body, the spirit, the mind, the heart, and the conscience of Man are all highlighted. Islam does not endorse a worldview in which the physical body is seen as something “profane” and vulgar and necessarily completely independent from the purity of the spirit. Just as the spirit can be purified, the purification of the body is also an important part of everyday life.

Islam also respects both the mind and the conscience of Man. Many verses in the Qur’an stress the importance of using the mind when it says what means

[Certainly We have revealed to you a Book in which is your good remembrance; what! do you not then understand?] (Al-Anbiyaa’ 21:10)

Also it says what means

[It is He Who gives life and death, and to Him [is due] the alternation of Night and Day: will ye not then understand?] (Al-Mu’minun 23:80)

And again

[Will they not then ponder on the Qur’an? If it had been from other than God they would have found therein much incongruity.] (An-Nisaa’ 4:82)

Pondering, understanding, thinking, are all encouraged. It is Man’s conscience that leads him to repent sincerely when he has sinned, thereby paving the way for God’s guaranteed forgiveness.

All of these aspects are not taken separately, but are seen as working in a mutually interdependent harmony, each supporting the other towards the goal of achieving inner peace and content in this life and the next.

Therefore, Man is not seen as a single-faceted entity, but rather as a multi-dimensional, honored being with a purpose in life and a goal to achieve. He is considered holistically, rather than partially. He is endowed with the abilities and traits that can help him both achieve his mission here on earth and elevate himself through a close relationship with his Creator and attain Paradise.

*First published in Ask About Islam. To read the original, click here.

**Marwa Elnaggar is the Managing Editor of the Discover Islam zone in IslamOnline.net. She has an M.A. in English and comparative literature and teaches Qur’an on a volunteer basis in Cairo, Egypt.