as Quran (95:5 ) describes  asfala safileen ,"the lowest of the low".

Sura 95[Tin, Mecca 28]

The Quranic Text & Ali’s version:

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ ﴿٤﴾    

95:4.  We have indeed created man in the best of molds,

C6199. Taqwim: mould, symmetry, form, nature, constitution. There is no fault in Allah's creation. To man Allah gave the purest and best nature, and man's duty is to preserve the pattern on which Allah has made him: 30:30.

But by making him vicegerent, Allah exalted him in posse even higher than the angels, for the angels had to make obeisance to him (2:30-34, and n. 48). But man's position as vicegerent also gives him will and discretion, and if he uses them wrongly he falls even lower than the beasts.

See next note.

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ ﴿٥﴾ 

95:5.  Then do We abase him (to be) the lowest of the low --

C6200. This verse should be read with the next. If man rebels against Allah, and follows after evil, he will be abased to the lowest possible position. For Judgment is sure. Those who use their faculties aright and follow Allah's Law will reach the high and noble destiny intended for them. That reward will not be temporary, but unfailing.

Other versions:

95: 4 []

Yusuf Ali We have indeed created man in the best of molds

Pickthall Surely We created man of the best stature

Transliteration Laqad halaqnal insa_na fi ahsani taqwim

95: 5

Yusuf Ali Then do We abase him (to be) the lowest of the low

Pickthall Then We reduced him to the lowest of the low,

Transliteration Suma radadna_hu asfala sa_filin

Asad’s version:

(4) Verily, We create man in the best conformation; 2

(5) and thereafter We reduce him to the lowest of low 3 (6) excepting only such as attain to faith and do good works: and theirs shall be a reward unending! (7) What, then, [O man,] could henceforth cause thee to give the lie to this moral law? 4 (8) Is not God the most just of judges?

[[ Asad’s notes - 2 I.e., endowed with all the positive qualities, physical as well as mental, corresponding to the functions which this particular creature is meant to perform. The concept of "the best conformation" is related to the Qur'anic statement that everything which God creates, including the human being or self (nafs), is "formed in accordance with what it is meant to be" (see 91:7 and the corresponding note 5, as well as in a more general sense - 87:2 and note 1 ). This statement does not in any way imply that all human beings have the same "best conformation" in respect of their bodily or mental endowments: it implies simply that irrespective of his natural advantages or disadvantages, each human being is endowed with the ability to make the, for him, best possible use of his inborn qualities and of the environment to which he is exposed. (See in this connection 30:30 and the corresponding notes, especially 27 and 28.)

3 This "reduction to the lowest of low" is a consequence of man's betrayal - in another word, corruption - of his original, positive disposition: that is to say, a consequence of man's own doings and omissions. Regarding the attribution, by God, of this "reduction" to His Own doing, see note 7 on 2:7.

4 I.e., to the validity of the moral law - which, to my mind, is the meaning of the term din in this context - outlined in the preceding three verses. (For this specific significance of the concept of din, see note 3 on 109:6.) The above rhetorical question has this implication: Since the moral law referred to here has been stressed in the teachings of all monotheistic religions (cf verses 1-3 and note 1 above), its truth ought to be self-evident to any unprejudiced person; its negation, moreover, amounts to a negation of all freedom of moral choice on man's part and, hence, of justice on the part of God, who, as the next verse points out, is - by definition - "the most just of judges". ]]