Human nature

Any moral philosophy that fails to accurately take human nature into account is destined to fail miserably. For example, the many worldviews that are based on quite fantastic ideas (read wishes) regarding how human nature should be, as opposed to what it really is. Though such delusions can be quite agreeable, they are no replacements for bitter reality. Being exceedingly stubborn, the facts always find one out no matter how beautiful the carpet one attempts to sweep them under.

At no time in the history of man has there ever been any shortage of high-sounding slogans masquerading as deep philosophy. For instance, take the moralists who hold that good should be done for its own sake, instead of being inspired by hope of reward or motivated by avoidance of punishment. Observe any proponent of such views for two hours and you will see that he fails to live up to his own maxim. No individual can put such views into practice simply because human nature is incompatible with it.

Such philosophies continue to remain popular though, because they sound enlightened as well as enlightening. However, all it takes to dismantle them is a little thought. For they lose all their charm the moment they are subjected to even a moderate amount of scrutiny. No man who knows his place in the universe, and who acknowledges his ceaseless dependence on things too numerous to even count, would pretend to be above considerations of personal profit or loss in any of their numerous forms. It is only logical for him to extend this dependence to his next life, and to act in such a manner as to deserve Paradise. This is often criticised by those who tend to look down upon any good done if it is motivated by anticipation of reward.

Altruism, self-negation, duty consciousness and commitment to higher causes are no doubt human attributes to be valued. It is a mistake, however, to expect human beings to possess them to the exclusion of any and all considerations of self. Even in the ‘altruistic’ domains of parental love and care, and genuinely philanthropic public service, self-interest is unavoidably lurking in there somewhere. With humans, it cannot be any other way, because that is the way they have been designed. If not for considerations of self-preservation and personal happiness and satisfaction, they would have perished as a species long ago. There is nothing in all of this for anybody to be embarrassed about. Of course, one motivation could be better than another; but to say that man can possibly act completely selflessly is an exercise in self-delusion. Those who understand this save themselves the trouble of feeling obliged to be apologetic or defensive about Paradise being the major motivating force behind their efforts.

Having too favourable a view of human nature is almost as calamitous as going to the other extreme and declaring man to be no different from animals. While the latter assessment absolves man from any sort of accountability whatsoever, unjustifiably rosy pictures of human nature form the foundation of philosophies that are bound to fail on account of being hopelessly naïve and utterly impractical. 

The Quran presents man precisely as he is– no more and no less. No wonder, because who would know human nature best but its Creator! So it is that the reader can find almost on the same page of the Quran instructions regarding praying and those regarding using the toilet. The latter is jarring for the sensibilities of those with unjustifiably lofty ideas about human nature (the human nature that is found nowhere except in their fertile imaginations). The Quran recognizes the human condition for what it is: with its need to use the toilet and to eat being no less important than considerations of prayers and earning an honest living. In fact, one common criticism of the Quran is that it is too practical to be a ‘holy’ text. Some have complained that it contains nothing more than common-sense. As if that were a crime!

The Quran states as a given that to be a human being is to be attracted to wealth, comfort and other temptations of life. Even the best of men and women are no exception to this rule– only they opt for a wiser course of conduct than others after appreciating their susceptibility. It is in this spirit that Islam forbids men and women from getting themselves into situations that, despite being apparently harmless in themselves, are likely to make them overstep inviolable boundaries. Similarly, prohibition of liquor even in small quantities, takes on board the fact that human nature being what it is, once on this slippery slope it is only a matter of time before the individual will impair his senses and cloud his judgment. The Quranic education is based on a realistic assessment of human nature as opposed to some utopian ideal that makes men coin pithy but hopelessly unrealistic slogans like ‘Drink responsibly’, ‘Imbibe in moderation’, and ‘Do not drink and drive’. That is why its guidance is practical, effective and timeless.

Having too favourable a view of human nature is almost as calamitous as going to the other extreme and declaring man to be no different from animals. While the latter assessment absolves man from any sort of accountability whatsoever, unjustifiably rosy pictures of human nature form the foundation of philosophies that are bound to fail on account of being hopelessly naïve and utterly impractical. The truth, and the wisdom, lies somewhere in between the two extremes. That is, man’s animalistic side, being every bit as real as his rational and moral sides, needs to be reckoned with. It is only after acknowledging this that he can take the necessary steps to ensure that it is always reason that is in control.