“And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, [O Muhammad], as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.” (An-Nahl: 89)

There is no discourse as profound as the Quranic one, addressing all the components and inner dimensions of a human being:

• It addresses the intellect with scientific and dialectical speech, presenting equations, logical analogies, and demonstrative arguments that range from the simple to the complex, and from the accessible to the elusive. It awakens the mind from its heedlessness and neglect, lifting it from its depths and liberating it from its shackles and chains. In doing so, it employs an overpowering, captivating rhetorical force, penetrating the human mind's command centers. It assumes control and leadership, directing external senses and inner faculties to explore the signs and proofs of the universe and the self. This process transforms the person into someone who sees, hears, and feels what they could not before. It compels them to full submission, conscious acknowledgment, and deliberate consideration of the signs and evidence they once overlooked or ignored.

“If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Al-Hashr: 21)

When addressing the human intellect—its most challenging aspect—the Quran softens and refines it through a torrent of emotive words and heartfelt expressions. These take the form of warnings at times and assurances at others, instilling fear or hope alternately. This is done through gentle reminders or stern reprimand, heavily intertwined with promises and warnings.

The Quran threatens punishment and offers rewards, warns of loss and promises success, reminds of blessings and cautions against calamities. All of this is directed at an intellect that has failed to engage properly with Allah’s revealed signs or His observable signs in the universe. It is a call to uncover the fundamental truths of existence—primarily the knowledge of Allah—and to follow His straight path.

“Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.” (Al-Isra: 9)

The Quran does not stop at stimulating fear or hope. It goes beyond merely activating the mind and imagination by providing practical, sensory examples and realistic evidence for the good it enjoins or the evil it warns against. It takes the individual on a temporal journey—whether to the past or the future—to present these examples and proofs, moving them from the abstract to the tangible and from the imaginary to the lived reality.

When taking them to the past, it acquaints them with the lives of previous nations, immersing them in their assemblies and dialogues, their disputes and conflicts. It compels them, willingly or not, to be part of their narratives, laying out the choices to align with either group and thus share their outcomes. It reveals the destruction of disbelievers and the triumph of the believers, declaring unmistakably that no one sees salvation and avoids it, or sees destruction and chooses it, except those blinded in sight and insight.

“So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.” (Al-Hajj: 46)

When the Quran takes them to the future, it does so not as mere spectators or participants but as creators of that future. It shows them, vividly, the outcomes of their deeds and the results of their actions, emphasizing the fundamental principle of this existence: causes lead to effects, and outcomes are the product of causes. This reinforces the law of responsibility and its basis in reward and punishment.

If it embarks on a journey of warning, it places them amidst the fate of the punished, as if they themselves are among them, suffering their torment. At times, it even abandons symbolic language and shifts its address directly to the individual, as though caught red-handed in the prohibited act, deserving punishment.

“But as for he who is given his record in his left hand, he will say, 'Oh, I wish I had not been given my record. And had not known what is my account. I wish my death had been the decisive one. My wealth has not availed me. Gone from me is my authority.’ [Allah will say], 'Seize him and shackle him. Then into Hellfire drive him. Then into a chain whose length is seventy cubits insert him.'” (Al-Haqqah: 25-32)

If it embarks on a journey of encouragement, it allows them to share in the rewards of the successful, as if they themselves are among the winners, enjoying their gains. It brings the rewards so close that they can almost feel and touch them.

“That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed. So as for he who is given his record in his right hand, he will say, 'Here, read my record! Indeed, I was certain that I would be meeting my account.' So he will be in a pleasant life, in an elevated garden, its [fruit] to be picked hanging near. [They will be told], 'Eat and drink in satisfaction for what you put forth in the days past.'” (Al-Haqqah: 18-24)

In its expressive styles—whether of encouragement or warning—the Quran ensures two essential principles that enhance these methods to their utmost without allowing hope to breed complacency or fear to lead to despair.

The first: Encouragement and warning are accompanied by constant reminders of the monitoring and recording that accompany every moment and action of the individual, instilling absolute certainty that they alone shape their destiny, whether salvation or destruction.

The second: The vivid representation of one’s fate, as though it has already occurred, is a merciful call from a Merciful Lord to His servants. For the obedient, it is a reassurance that the reward is near—closer than the jugular vein. For the disobedient, it is a reminder to repent, as punishment is equally near.

“And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein. When the two receivers receive, seated on the right and on the left. Man does not utter any word except that with him is an observer prepared [to record].” (Qaf: 16-18)

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The Quran is the book of complete truth, and language is a tool to uncover this truth. The Quran has given great importance to the methodology of language in revealing the truth, following every misleading and false discourse by exposing and clarifying its reality to people. It scrutinizes what is contained within such discourse, uncovering the lies and deception.

The Quran supports the language of truth in many ways. It demonstrates certainty over doubt or suspicion; “Indeed, assumption avails not against the truth at all.” (An-Najm: 28) It negates blind imitation of ancestors; “And when it is said to them, 'Come to what Allah has revealed and to the Messenger,' they say, 'Sufficient for us is that upon which we found our fathers.' Even though their fathers knew nothing, nor were they guided?” (Al-Ma'idah: 104) It calls for verification through rational and sensory evidence before making judgments; “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart – about all those [one] will be questioned.” (Al-Isra: 36) It places importance on rational proof; “Say, 'Produce your proof.'” (An-Naml: 64) It commands traveling through the land to seek signs of certain knowledge and not to accept impressions blindly; “So proceed throughout the earth and observe.” (Aal-Imran: 137)

The Quran criticizes those who reject its truth, describing them as having abandoned the natural processes of cognition in the human mind, addressing them with a critical language: “Then will you not see?” “Then will you not use reason?” “Have they not traveled?” “Have they not looked?” and so on.

Hypocrites and Linguistic Deception

Hypocrites attempted to subject the logic of prophecy and revelation to the factors of deception by using misleading language to obscure the truth, deceiving the believers with their false words. They claimed faith while they were truly disbelievers in revelation. They adopted a functional language approach (hypocritical), choosing words and phrases that suited each situation to gain benefit and avoid harm.

They alter the names and real meanings of words. For instance, they sometimes claim to believe in Allah and the Last Day and sometimes claim to be reformers on earth. Then they would say that those who believed were the foolish and weak, not worthy of respect, while they consider themselves the elite due to their wealth and influence.

They tried to change the established meanings and significations of words, believing they owned the media and cultural space, the power, and influence in society. They thought only they could determine the appropriate meanings and significations of the words used, and no one could change these meanings or redefine the names they assigned.

However, the Quran revealed the falsehood of their language and words that did not correspond to the meanings they referred to. It clarified in a statement until the Day of Resurrection that they were not believers and that their linguistic deception only deceived themselves by persisting in this misguidance. Their actions among people and on earth – in all its forms – were never acts of reform but of corruption. They persistently tried to portray corruption as reform by altering the meanings and significations of the terms “reform” and “corruption.”

The Quran defines the practice of linguistic deception in society by the hypocrites and the Quranic language’s defense in restoring the meanings and significations of names and terms, i.e., restoring the truth that the hypocrites attempted to obscure in perceptions and concepts. This Quranic clarification partly appears at the beginning of Surah Al-Baqarah: “And of the people are some who say, 'We believe in Allah and the Last Day,' but they are not believers. They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not. In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie. And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are but reformers.' Unquestionably, it is they who are the corrupters, but they perceive [it] not. And when it is said to them, 'Believe as the people have believed,' they say, 'Should we believe as the foolish have believed?' Unquestionably, it is they who are the foolish, but they know [it] not.” (Al-Baqarah: 8-13)

The Bedouins and Linguistic Errors

The Quran also records another scene of linguistic manipulation, using language as desired for deception and general misguidance. This is the scene of the Bedouins claiming faith by saying, “We believe.” Allah says, “The Bedouins say, 'We have believed.' Say, 'You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts.” (Al-Hujurat: 14)

This group submitted out of fear of the Muslims’ power and did not believe as required by faith. Fear drove them to say the Shahada (testimony of faith) “There is no deity but Allah, Muhammad is the Messenger of Allah.” They wanted to be treated as the emigrants who left their wealth and possessions for the sake of Allah and proved sincere in their migration when migration was considered a bond among the emigrants.

However, these Bedouins remained inwardly disbelievers and deniers of the prophethood and the Quran. They claimed Islam during a difficult year in which they spoiled the pathways to Medina with their filth and raised its prices. They would say to the Messenger of Allah (peace be upon him): “We came to you with our burdens and dependents and did not fight you as others did, so give us from the charity.” They would boast about it! Using the language of faith, the Quran revealed their reality, stating that they had not believed but only submitted out of fear and greed. The term “faith” means obedience to Allah and His Messenger in both private and public, in heart and outward behavior, which was not present in these lying Bedouins’ claim of faith.

The Quran and the World of Anti-truth Language

The Quran clarifies that each word and term has a place, value, position, signification, and meaning. The deceivers replace all these ranks and significations in their discourse to distort human cognition and manipulate the established ranks and significations of words, constructing a language world different from the truth. The danger lies in leaving these manipulators of words and terms in their deceit and deception of the human mind, threatening individual and societal awareness formed through the discourse of truth and threatened by the discourse of lies, linguistic hypocrisy, errors, and manipulation of names and terms.

The deceptive discourse constructs a language world targeting the human mind, building its misleading concepts and terminologies, diverging from the true and accurate meanings and significations of words and terms.

The Quran’s criterion for revealing the errors of this hypocritical language world is the manifestation of behavior, i.e., the expression of the connection between speech and action. The agreement between them means the intrinsic truth of the statement and word, and the disparity between them means the intrinsic falsehood in the sentiment and discourse as a whole; “Great is hatred in the sight of Allah that you say what you do not do.” (As-Saff: 3)

The second criterion is the sentiment criterion; “For faith has not yet entered your hearts.” (Al-Hujurat: 14), which aligns with the first criterion and leads to it because a healthy person acts in accordance with what he believes in and avoids everything that contradicts his sentiment and does not believe in its worthiness and merit to strive for it with his limbs and exert effort and sacrifice.

Thus, the Quran’s language reveals the language of this misleading world, which targets the truth primarily, not wanting the mind to reach or believe in any truth. Then it targets human awareness, which is fundamentally based on three truths: the divine truth, the universal truth, and the social truth. If we follow the Quran, we find that the misleading language world seeks to distort these three truths, causing confusion in the human mind in its perception of these truths, preventing the formation of true awareness towards these major truths.

The Quran was aware of these deceptive attempts and sought to clarify, deconstruct, and show their fallacies according to fixed criteria based on reason, nature, and history.

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In this era, overflowing with materialistic conceptions, it is crucial for us to contemplate the evidence of Allah's existence, oneness, and creatorship. Particularly when this evidence is found within oneself, it becomes accessible for everyone to comprehend, leaving the rejecter no excuse other than obstinacy, deserving severe consequences in this world and the Hereafter. Among this evidence is Allah’s saying: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21)

The aforementioned ayah is found in Surah Ar-Rum, and the overall structure of the surah indicates the connection between all of Allah's signs in His creation and decree, both past and future: “To Allah belongs the command before and after.” (Surah Ar-Rum: 4), and the invitation to reflect upon these signs: “Do they not contemplate within themselves?” (Surah Ar-Rum: 8)

This is further evidenced by the number of ayahs that begin with “And of His signs,” mentioning Allah's signs in the creation of man, mates, the heavens and the earth, the diversity of tongues and colors, sleep during the night and day, lightning, rain, the revival of the earth after its death, and the resurrection after death.

This enumeration covers the entirety of human life; starting from the initial creation, through reproduction, sustenance, health, and the subjugation of creatures, and ending with resurrection after death. Marriage is part of this cycle that Allah has ordained in His creation, making it a natural desire essential for the survival and continuation of the human race.

The phrase “And of His signs” is taken from “finding proof,” and the term “ayah” (sign) appears 382 times in the Quran, with various meanings that all converge on one concept. The term signifies a proof that cannot be opposed, a sign of the truthfulness of something, and a miracle that serves as evidence for the obligation to believe in Allah. It is an admonition that points to Allah, and the entire Quran with its ayahs and rulings is a proof, sign, miracle, and admonition.

In this context, the ayah “And of His signs is that He created for you from yourselves mates.” holds multiple meanings. Creating mates from one's own kind and instilling affection and mercy between them are among the proofs of Allah's oneness, creatorship, and lordship. It is a miracle that could only come from Allah, and it contains many lessons for those who reflect upon it.

Allah created mates from the same kind, creating all people from Adam; “He created you from one soul,” then created Eve from him as his mate; “and created from it its mate.” All people are created from Adam and Eve (peace be upon them): “and dispersed from both of them many men and women.” (An-Nisa: 1) They carry within them the affinity for one another.

The structure of this ayah indicates a relationship between the creation of women from men and the purpose of tranquility, and the affection and mercy Allah placed between them. Creating from the same kind signifies the bond of intimacy, companionship, affection, and emotion.

In language, “spouse” refers to an individual who has a partner, and denotes two individuals who are indispensable to each other.

The linguistic connotation, stripped of its specifics, indicates the creation of mates from oneself and the bond of intimacy between them, making them seem like one entity.

“That you may find tranquility in them”; this statement explains that the purpose of creating mates from the same kind is tranquility. This also indicates inclination, which is the opposite of alienation and aversion.

There are subtleties in this, such as:

• The creation of mates from oneself provides lasting tranquility, unlike the temporary relationships seen in plant pollination, or the fatal outcomes in some animal species after mating. Instead, affection and mercy increase as they age together.
• Man was created from dust, carrying the strength of the earth, needing a source of solace to stabilize.
• This inclination encompasses the man's soul and body, as finding tranquility in a woman brings him stability and resolves the disturbance in his soul due to the woman's emotional and affectionate balance against his intensity, and physical peace due to the balance of his vigorous desire.

This innate nature has placed affection and mercy between spouses without any familial tie like parenthood or childhood, signifying a remarkable sign and a proof from Allah of His divinity.

“And He placed between you”; indicates Allah's favor upon His servants by granting them this bond, which is not from human achievement but a nature placed by Allah between spouses.

“Between you” signifies mutual participation, as affection and mercy are not one-sided but reciprocal, though the forms of affection and mercy differ. The affection and mercy of a man are not the same as those of a woman, even though both stem from the same source of love.

“Affection and mercy”; scholars have provided various interpretations of these two terms, and expressing them in the context of the marital relationship is beneficial for two reasons:

• The fundamental relationship between them is emotional, not always bound by calculations and not always without duties and obligations.
• They are the principles of action, as are all emotions, being the foundation of every good word and deed between them.

“Indeed in that are signs”; indicating that this ayah contains numerous signs that go beyond reflecting on the phenomena of creation, mates, and tranquility, but extend into a vast realm of thought about the evidence of Allah's oneness in His creation, ingenuity, and greatness. What has been said and what will be said is less than a drop in the ocean, so let the contemplator seek abundant favors from Allah or be content with little.

“For a people who give thought”; as the explanation of these signs is not accessible to everyone, but only to those who think. Many people marry without reflecting on this, as observed with various motivations for marriage such as desire, wealth, status, etc., without considering the miraculous sign deserving prolonged contemplation and deep thought.

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Away from political analyses, social studies, and strategic thinking, and away from narratives of victory and defeat, mistakes and achievements, we stand at the threshold of the Quran, asking it with confidence in its clarity, certain of its decisive answers and effective methodology. We stand at the threshold of the Quran, asking like those who have exhausted all means, missed their targets, and lost their strength: Where do we turn? What are we waiting for?

The Quran tells us that we are not different in this matter. Many nations have been in our situation, and many peoples have passed through these trials, with the same outcomes and consequences. Allah says, “Then do they await except the way of the former peoples? But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration.” (Fatir: 43)

When I examined the methodologies and laws of the Quran, I found that the Ummah, and even the whole world, is preparing for a flood of three kinds:

First: Divine Flood

This is Allah’s intervention with punishment for the inhabitants of the earth due to their widespread injustice, arrogance, and denial that have corrupted nature, humanity, and values. Their disbelief has reached the point of obstinate defiance and arrogance. This divine flood will uproot them, destroy their falsehood, and return them to poverty, death, humiliation, and confusion. This is a promise from Allah to humanity, especially to the Ummah entrusted with carrying the message. Allah says, “And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.” (Al-Anfal: 25) He also says, “Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned.” (Ar-Rum: 41), and “Then, did the people of the cities feel secure from Our punishment coming to them at night while they were asleep? Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were at play?” (Al-A'raf: 97-98)

This punishment is a consequence of failing to fulfill the trust and neglecting to convey the message. In the hadith, the Prophet (ﷺ) said: “Enjoin what is good and forbid what is evil, before you call and you are not answered, before you ask and not given, and before you pray for victory and won’t be granted.” (Narrated by Al-Bayhaqi, Al-Tabarani, and Al-Bazzar)

Therefore, it is said: Whoever commits a sin that causes all creatures, including humans, moving creatures, animals, birds, and atoms to be his adversaries on the Day of Resurrection, because Allah withholds rain due to the evil of sin, which harms all inhabitants of the land and sea.

You see how afflictions and diseases continually affect crops, fruits, and animals, causing other linked afflictions. Every time people commit injustices and immoralities, their Lord sends new afflictions and diseases in their foods, fruits, air, water, bodies, shapes, and morals, all as a result of their deeds and injustices.

This warns of a flood of punishment that is very close. Repent sincerely while repentance is possible and its door is open, because no one can stop this flood, and no one can predict its size or timing. Only Allah knows His soldiers.

Second: Satanic Flood

This occurs when Allah enables the global tyranny machinery led by Trump, Netanyahu, and the evil human devils to destroy the Islamic Ummah, seize its wealth, and control its institutions. It empowers those aiming to eradicate all religious and moral values, openly announcing their plans, symbols, methods, and resources.

The Quran warns us about the dominance of disbelief and its control, highlighting the danger of disbelievers seizing control of affairs, which could lead to corruption of belief, morals, and the spread of injustice and oppression. Disbelievers in power means those who do not fear Allah or follow His guidance controlling life and society, leading to the loss of the weak’s rights and the spread of injustice and corruption. Allah says about them, “How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection?” (At-Tawbah: 8), and “And they will continue to fight you until they turn you back from your religion if they are able.” (Al-Baqarah: 217)

Third: Faithful Flood

It is one of Allah’s laws that if the nation exerts its efforts, Allah opens for them the doors of victory. Allah says, "[They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals.” (Yusuf: 110)

Allah brings victory at unexpected times and with no foresight because victory is only from Allah. “And victory is not but from Allah.” (Al-Anfal: 10) The nation awaits Allah’s promise of empowerment and honor through the ages, as Allah says, “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them.” (An-Nur: 55) The meaning is that the period of respite had prolonged for them to the extent that they assumed there would be no victory for them in this world. Then Our victory came to them suddenly without prior sign.

Allah intervenes to remove oppression when it exceeds its limits. Allah says, “Have you not considered how your Lord dealt with ‘Aad - [With] Iram - who had lofty pillars, The likes of whom had never been created in the land? And [with] Thamud, who carved out the rocks in the valley? And [with] Pharaoh, owner of the stakes? [All of] whom oppressed within the lands. And increased therein the corruption. So your Lord poured upon them a scourge of punishment. Indeed, your Lord is in observation.” (Al-Fajr: 6-14)

Preparing for the Flood

Remarkably, the methodology for preparing for any of these three floods is the same and has not changed. Every Muslim must commit fully to Islam in belief, worship, and conduct through two means:

First: Living by Islam

Meaning that one should invoke Islamic rulings in every matter, small or large, not taking any action or making any decision without knowing Islam’s ruling on it, complying with its command and avoiding its prohibition. Allah says, “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” (Al-Ahzab: 36) And: “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (An-Nisa: 65)

Second: Living for Islam

Meaning that a Muslim should dedicate their life to Allah’s religion, making every breath, step, movement, and moment in service of Islam and carrying its message, aligning their actions with Islamic principles. They should avoid aligning with falsehood or compromising with it. Allah says, “They wish that you would soften [in your position], so they would soften [toward you].” (Al-Qalam: 9), and “And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” (Hud: 113)

This requires anyone sincerely aligned with Islam to declare it clearly in word and deed: “And I am commanded to be of the Muslims [those who submit to Allah].” (An-Naml: 91), showing the guidance of Islam in our appearance, dealings, interests, occasions, joys, and sorrows. This is part of the means Allah speaks of: “And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.” (Al-Baqarah: 251)

This necessitates preparation in all its forms. By adopting this methodology, we are secure; any flood by Allah’s decree is not a problem because we are in the field of protection and the trench of salvation.

Finally, if you ask me which flood I expect to come, I would quickly answer without thinking or hesitation: Despite our shortcomings, we have good expectations of our Lord. He says in the hadith: “I am as My slave expects me to be; so let him expect of Me whatever he wishes, if it’s good he’ll have it, if it’s bad, he will have it.” (Reported by Al-Bukhari and Muslim) We expect good, safety, relief, joy, and victory from our Lord, not because we are deserving, but because He is worthy of it. Allah is predominant over His affair, but most people do not know.

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Allah, the Almighty, created humans from spirit and flesh, and endowed them with many attributes mentioned in the Quran. Some of these are innate and part of their creation, while others are acquired through their environment. Between these, a person should recognize these traits to enhance the good ones and avoid the bad ones.

Innate Traits

• Weakness: Despite humans being the only creatures endowed by Allah with intellect and entrusted with the earth, they were created with inherent weakness in both physical and psychological makeup. Allah says, “Allah wants to lighten for you [your difficulties]; and mankind was created weak.” (An-Nisa: 28) This weakness encompasses not only physical frailty but also psychological weakness, lack of determination, willpower, and the inability to consistently control one's desires and whims. ⁽¹⁾ Hence, Allah's care extends to them through His Sharia laws and the opening door of repentance whenever their weakness overcomes them.

• Transgression: Allah says, “No! [But] indeed, man transgresses because he sees himself self-sufficient.” (Al-Alaq: 6-7) By nature, humans tend to overstep bounds when they feel self-sufficient, imagining they can manage on their own, which leads to their destruction. Thus, Allah's wisdom involves testing His servants to protect them from their own evils, making them realize their need for their Creator.

• Hastiness: Humans always rush for what they desire, whether good or bad. Allah says, “And man supplicates for evil as he supplicates for good, and man is ever hasty.” (Al-Isra: 11) This hastiness can be beneficial if it leads to good deeds and diligent efforts but harmful if it leads to rash actions that require deliberation. A balanced individual is one who can navigate between these impulses.

• Stinginess: Stinginess is an inherent trait in humans. Allah says, “Say to them, 'If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending." And ever has man been sting.'” (Al-Isra: 100) Stinginess means restricting Human’s livelihood. ⁽²⁾ This trait reflects the human tendency to be miserly due to their intense love for wealth. Allah says, “And indeed, he is, in love of wealth, intense.” (Al-Adiyat: 8)

• Pride: Al-Raghib said: Pride involves boasting about external possessions such as wealth and status. ⁽³⁾ There are two corrupting elements in pride: the first is the desire to outdo others and disregard their rights, and the second is denying Allah's blessings by attributing success to one's own efforts, imagining they are better than everyone else. ⁽⁴⁾ Allah says, “Indeed, Allah does not like those who are self-deluding and boastful.” (An-Nisa: 36)

• Argumentativeness: Allah says, “And man has ever been, most of anything, [prone to] dispute.” (Al-Kahf: 54) Human intellectual abilities enable them to use various tactics of argumentation, including showing and hiding, evasion, and deception, making them capable of prolonged disputes, whether in truth or falsehood. ⁽⁵⁾

Ali bin Abi Talib Narrated: That one night Allah's Messenger (ﷺ) visited him and Fatima, the daughter of Allah's Messenger (ﷺ) and said to them, “Won 't you offer (night) prayer?.. `Ali added: I said, “O Allah's Messenger (ﷺ)! Our souls are in the Hand of Allah and when He Wishes to bring us to life, He does.” Then Allah's Messenger (ﷺ) went away when I said so and he did not give any reply. Then I heard him on leaving while he was striking his thighs, saying, 'But man is, more quarrelsome than anything.' (18.54) (Musnad Ahmad)

• Injustice and Ignorance: Allah says, “Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant.” (Al-Ahzab: 72) This means that man was exceedingly unjust and extremely ignorant, ⁽⁶⁾ as he accepted the trust and then did not fulfill it, guaranteeing it but then betraying this guarantee. ⁽⁷⁾

Shaykh al-Islam Ibn Taymiyyah states: “Man was created unjust and ignorant; fundamentally lacking in knowledge and inclined towards his own desires for evil. He always needs detailed knowledge to dispel his ignorance, and fairness in his love and hate, satisfaction and anger, actions and inactions, and his giving and withholding.” ⁽⁸⁾

• Panic: Allah says, “Indeed, mankind was created anxious: when evil touches him, impatient. And when good touches him, withholding [of it].” (Al-Ma'arij: 19-21) Ibn Kathir explains that when harm befalls him, he panics and becomes distraught, his heart almost escaping from his chest due to intense fear, and he loses hope that any good will come to him thereafter.

The remedy for this is seeking Allah's help, relying on Him, and having hope in His command, so that a person does not become prey to calamities, overwhelmed whenever something befalls him.

• Joy: Some interprets distinguish between praiseworthy and blameworthy joy based on whether it is mentioned conditionally or unconditionally in the Quran. They say that if joy is mentioned unconditionally, it is blameworthy, and it is only praiseworthy when it is qualified with something good, as in Allah's statement: “Rejoicing in what Allah has bestowed upon them of His bounty.” (Aal 'Imran: 170) ⁽⁹⁾ Joy is also mentioned in the context of blame, such as in Allah's statement: “But if We give him a taste of favor after hardship has touched him, he will surely say, 'Bad times have left me.' Indeed, he is exultant and boastful.” (Hud: 10) Ibn al-Anbari said: He is blamed for this joy because it implies insolence and arrogance in disobeying Allah.

• Ingratitude: Allah the Almighty says, “Indeed mankind, to his Lord, is ungrateful.” (Al-Adiyat: 6) This means that human nature tends towards ingratitude for blessings. ⁽¹⁰⁾ This is a trait that affects every human to varying degrees, and only the prophets and the most righteous among people are free from it; it is a trait that arises from a person's selfishness and can only be countered by self-monitoring and remembering the rights of others. ⁽¹¹⁾ The Messenger of Allah (peace be upon him) said: “Ingratitude is typified by someone who refuses to give, lives alone, and beats his slave.” (Al-Adab Al-Mufrad) This means that he does not give anything from what Allah has blessed him with, nor does he show compassion to His servants as Allah has shown to him; he is ungrateful for His blessings and contrary to what reason and religion dictate. ⁽¹²⁾

Acquired Traits

• Disbelief: Disbelief is one of the most reprehensible and detestable traits with which Allah has described humans in the Quran. It is mentioned in six instances, classified by interpreters into two types:

First Type: Disbelief as opposed to gratitude, or ingratitude for blessings, as in the ayah: “And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful.” (Ash-Shura: 48)

Second Type: Disbelief as opposed to faith, as in the ayah: “But they have attributed to Him from His servants a portion. Indeed, man is clearly ungrateful.” (Az-Zukhruf: 15)

• Despair: The term “despairing” appears in the Quran in several instances to describe the intense despair of humans when they are afflicted by harm or deprived of a blessing. As in Allah’s sayings, “And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.” (Al-Isra: 83) All this because he is materialistic, believing only in material things and not hoping for what is with Allah, who gives and withholds, honors and humbles. ⁽¹³⁾

• Despondency: Despondency is a form of despair, but some interpreters differentiate between the two because if they were identical, the Quran would not have used both. Some say that despair is a trait of the heart, cutting off hope in Allah's mercy, while despondency is a physical trait, showing despair in the body, causing one to wither, grieve, be broken, and humble. ⁽¹⁴⁾ The Quran condemns this trait, as Allah says, “He said, 'And who despairs of the mercy of his Lord except for those astray?'” (Al-Hijr: 56)

• Wickedness: Wickedness refers to indulgence in sins. ⁽¹⁵⁾ Allah says, “But man desires to continue in sin.” (Al-Qiyama: 5) This verse reveals the reality of the disbeliever who does not want any restraints on his desires; rather, he wishes to continue in disobedience to Allah throughout his life, refusing to repent. Therefore, he denies the Day of Judgment because belief in it would impose restrictions and guidelines on him. ⁽¹⁶⁾

• Adversarial: This trait came in exaggerated form in two places, ⁽¹⁷⁾ meaning one who argues falsehood. As in Allah's statement: “Does man not consider that We created him from a sperm-drop - then at once he is a clear adversary?” (Yasin: 77) This attribute is mentioned after discussing human creation, reminding that Allah created him from a sperm-drop, a despised fluid, and then formed him, transitioning him from one state to another, bringing him into the light of the world, nourishing, providing for, and strengthening him. Yet, after reaching maturity, he disbelieves in his Creator, denies His blessings, and argues about significant matters like the resurrection, denying it and presenting arguments against it. ⁽¹⁸⁾

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 -        Tafsir Modoee Encyclopedia

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2. “Lisan al-Arab,” Ibn Manzur, 2/3525.
3. “Al-Mufradat,” Al-Raghib al-Isfahani, p. 374.
4. “Zahra al-Tafasir,” Abu Zahra, 7/3674.
5. “Islamic Morals and Their Foundations,” Al-Maidani, 1/361.
6. “Ruh al-Ma'ani,” Al-Alusi, 11/271.
7. “Madarik al-Tanzil,” Al-Nasafi, 3/49.
8. “Majmoo' al-Fatawa,” Ibn Taymiyyah,14/38.
9. “Al-Muharrar al-Wajiz,” Ibn Atiya, 4/547.
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13. “Mafatih al-Ghayb,” Al-Razi, 17/199.
14. “At-Tahrir wa at-Tanwir,” Ibn Ashur, 25/10.
15. “Lisan al-Arab,” Ibn Manzur, 5/3352.
16. “Mafatih al-Ghayb,” 30/218.
17. “Adwaa' Al-Bayaan,” 3/261.
18. “Al-Hidayah ila Bulugh an-Nihayah.”