The signs in the human being (ayat al-insan)

The Sheikh holds that the human being was created upright, and that each person has a fingerprint unlike anyone else's, which he counts among the signs of precise creation. ^{1 2} He presents the human breath and the harmony of the human form, then speaks of perfection and decline in the body and the soul. ^{3 4}

He counts oxygen as a blessing whose worth is known only at the moment of suffocation, says that if its share in the air shifted slightly people would perish or suffocate, and refers to the cost of oxygen equipment in hospitals (needs_source: the figures on the oxygen share and the equipment cost are not sourced). ³ He describes the role of the fine hairs of the nose in trapping dust and of mucus in catching germs, and counts this as the precision of creation (needs_source: the medical description is unsourced). ⁵ He explains that air circulates in the spiral windpipe until its temperature matches that of the body, giving the example of sixty degrees and fifty below zero, and counts this as the mercy of the Creator (needs_source: the temperature figures are unsourced). ⁶

He says that the human being was created upright, alone among creatures, so that he should bow only to God, and he presents the idea of forbidding bowing to a created being. ¹

He says that the world's population was about six billion in his time, that each person has a fingerprint unlike another's, and that some banks have come to rely on the voiceprint, which he takes as evidence of precise creation (needs_source: the population figure and the bank voiceprint claim are not sourced). ² He speaks of the proportion between the length of the outstretched hands and the height of the body, and of the ratio of the head to the heart, which he counts as a written precision in creation that baffles reason. He cites the fourth verse of Surat al-Tin: The fourth verse of Surat al-Tin (needs_source: the proportion ratios are unsourced). ⁷ He recounts that a ruler or a prince told his wife she would be divorced unless she were more beautiful than the moon, and a scholar answered that the human being is the most beautiful of God's creation, so she was not divorced (needs_source: the anecdote is unsourced, and it is not clear which ruler is meant). ⁸

He says that the harmony between the body's organs and the human mind shows that the Creator is one, with no partner, and he returns to the sura and the blessings it names. He cites the first and second verses of Surat al-Tin: The first verse of Surat al-Tin and The second verse of Surat al-Tin. ⁹

He says that Surat al-Tin begins with the perfection of the human being and then describes his descent to the lowest of the low, while Surat al-Asr begins with loss and ends with completion for those who believe and act. He cites the fifth verse of Surat al-Tin: The fifth verse of Surat al-Tin. ⁴ He holds that Surat al-Tin speaks of the body and Surat al-Asr of the soul and spirit, that the Qur'an completes itself, and that humility before God raises the one who has it; he cites a saying about the humble being raised without naming its narrator. ¹⁰ He says that the body begins to decline after a certain age while the soul rises, that a person begins ignorant and then learns and rises, and that faith is not complete without action (needs_source: the ages he gives are approximate and unsourced). ¹¹

He describes the sound soul as one that walks the path of clear success within the heart, and lists the ailments that oppose it, such as showing off, arrogance, anger and eating what is unlawful. He compares what the Companions were with what Muslims are today, using percentages he gives (needs_source: the percentages are unsourced). ¹² He holds that a person with a psychological disorder, such as self-admiration or not wishing good for others, first needs psychological treatment and then someone to guide him in matters of faith. ¹³