Wannan ita ce farkon babbar tafiyar rayuwar ɗan adam. Ta fara ne da ba jinsin ɗan adam ikon da zai iya zama a bisa duniya. A nan ana nufin wata gaskiya tabbatacciya wadda ta riga halittar ɗan adam.

This is the starting point of the great journey of human life. It begins by giving the human race power so that it can settle on earth. Here the reference is to an absolute fact that precedes the creation of mankind.

"Lalle mun tabbatar da ku a cikin ƙasa, kuma muka sanya muku a cikinta abubuwan rayuwa. Ƙadan ne kuke godiya." (Aya ta 10) Mahaliccin ƙasa da mutum shi ne Wanda ya sanya wa jinsin ɗan adam damar kafa kansa a cikin ƙasa. Shi ne ya ba ƙasa siffofinta da halayenta, ya kuma yi dukan waɗannan daidaituwa da ke ba da damar rayuwar ɗan adam ta bunƙasa, ya kuma ba mutane abinci da sauran hanyoyin rayuwa.

“We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) The Creator of both the earth and man is the One who has made it possible for the human race to establish itself on earth. It is He who has given the earth its qualities and characteristics and made all these balances which allow human life to prosper and provide people with sustenance and other means of livelihood.

Haƙiƙa shi ne wanda ya sanya duniya ta dace da rayuwar ɗan Adam, ta hanyar ba ta iskarta, da girmanta na musamman, da siffarta da tsarinta, da nisanta mai dacewa daga rana da wata. Shi ne ya sanya ta a kan kewayarta domin ta iya zagayawa a kusa da rana, ya kuma ba ta saurinta na musamman, ya kuma ƙayyade kusurwar da take yi da ginshiƙinta. Dukan waɗannan ma'auni suna da muhimmanci kamar yadda ya ba duniya ikon samar da abinci da tushen makamashi domin rayuwar ɗan Adam ta ci gaba da wadata. Haka kuma Allah ne ya sanya ɗan Adam ya zama shugaban dukkan halittu a bisa duniya, ya ba shi ikon amfani da ƙarfin duniya da albarkatunta ta hanyar iyawarsa ta gano da amfani da dokokin yanayi.

It is indeed He who has made the earth suitable for sustaining human life, by giving it its atmosphere, its particular size, shape and make-up, its appropriate distance from the sun and the moon. It is He who has set it in its orbit in order to enable it to move round the sun, and given it its particular speed and determined the angle it makes with its axis. All these balances are as important as giving the earth the potential to produce sustenance and sources of energy to enable human life to continue and prosper. It is also God who has made man the master of all creation on earth, giving him the ability to utilize the earth’s potential and resources by his ability to identify and use the laws of nature.

Da ba don Allah ya kafa mutum a bayan ƙasa ya kuma ba shi dukkan waɗannan halaye ba, to, mutum, halitta mai rauni kamar yadda yake haka nan, da bai iya yin abin da ake kira "cin nasara a kan yanayi" ba, kamar yadda mutanen al'ummomin jāhiliyyah, na dā da na yanzu, suke faɗa. Da bai iya tsayawa kafada da kafada da manyan, masu matuƙar ƙarfi da suke aiki a cikin sararin duniya ba.

Abin da za mu koya yanzu shi ne labarin rayuwar ɗan Adam tare da dukan abubuwan ban sha'awa da ke cikinsa. Labarin yana farawa ne da sanarwar haihuwar ɗan Adam mai zuwa. Ana yin sanarwar a cikin wani biki mai girma wanda Babban Al'umma ta halarta, wato kalmar Alƙur'ani da ke nufin mala'iku. A matsayin ƙarin alamar girma, babu wanda ya yi sanarwar sai Allah Maɗaukakin Sarki, a lokacin da mala'iku suka taru, kuma Iblis yana wurin, ko da yake ba ya cikin mala'iku. Dukan wannan al'amari sammai da ƙasa da duk abin da Allah ya halitta suna shaida shi. Lallai wannan babban al'amari ne a tarihin halitta:

What we are about to learn is the story of human life with all its exciting events. It begins with an announcement of the forthcoming birth of mankind. The announcement is made in a majestic celebration attended by the Supreme Society, a Qur’ānic term that refers to the angels. As a further evidence of honour, no one other than God Almighty makes the announcement when the angels are gathered, and Iblīs is present, though he is not one of the angels. The whole event is witnessed by the heavens and the earth and all that God has created. It is indeed a great event in the history of the universe:

Lalle ne, mun halicce ku, sa'an nan muka siffanta ku. Sa'an nan muka ce wa mala'iku:

We have indeed created you, and then formed you. We then said to the angels:

"Ku yi sujada ga Adam!" Dukkansu suka yi sujada, sai dai Iblis:

“Prostrate yourselves before Adam!” They all prostrated themselves, except for Iblīs:

Bai kasance daga cikin waɗanda suka yi sujada ba. Sai (Allah) ya ce: "Me ya hana ka yin sujada lokacin da na umarce ka?" Sai (Iblis) ya amsa:

he was not one of those who prostrated themselves. And [God] said: “What has prevented you from prostrating yourself when I commanded you?” Answered [Iblīs]:

"Ni ne na fi shi daraja: Ka halitta ni daga wuta, Ka halitta shi daga laka." Ya ce: "Ku fita daga nan! Ba ya gare ka ka yi girman kai a nan. Ka fita, don haka; za ka kasance koyaushe cikin wulakantattu." Ya ce: "Ka ba ni jinkiri har zuwa Ranar da za a tashe su [daga matattu]." Ya ce: "Lallai kana cikin waɗanda aka ba wa jinkiri." Ya ce: "Tun da Ka bar ni in ɓace, lallai zan zauna a kan hanyarka madaidaiciya in yi musu kwanto; sannan lallai zan kai musu hari daga gaba da daga baya, da daga damansu da daga hagunsu; kuma Ka sami mafi yawansu ba su gode ba." Ya ce: "Ku fita daga nan, abin ƙyama, abin kunya. Amma game da waɗanda suka bi ka daga cikinsu, lallai zan cika Jahannama da ku duka."

“I am nobler than he: You created me out of fire, while You created him out of clay.” [God] said: “Off with you hence! It is not for you to show your arrogance here. Get out, then; you will always be among the humiliated. “Said he: “Grant me a respite until the Day when all will be raised [from the dead].” God replied: “You shall indeed be among those granted respite.” [Iblīs] said: “Since you let me fall in error, I shall indeed lurk in ambush for them all along Your straight path, and I shall most certainly fall upon them from the front and from the rear, and from their right and from their left; and You will find most of them ungrateful.” [God] said: “Get out of here, despised, disgraced. As for those of them that follow you, I shall fill Hell with you all. “(Verses 11-18)

Wannan yanayin yana nuna nau'o'i uku na halittun Allah: na farko shi ne wanda aka ba shi biyayya cikakkiya da mika wuya gaba ɗaya. A cikin wannan yanayin, aikinsa ya cika da mikakkiyar mika wuyansa wadda ta bayyana a cikin mahalukan mala'iku suna sujjada, dukansu baki ɗaya, ga Adam kamar yadda Ubangijinsu ya umarce su. Nau'i na biyu shi ne na cikakken rashin biyayya da girman kai mai ƙiyayya, na uku kuwa shi ne yanayin ɗan Adam. Nan ba da jimawa ba za mu tattauna halaye na waɗannan nau'o'i na ƙarshe da yadda suke aiki.

The scene portrays three different types of God’s creation: the first is that given to absolute obedience and complete self-surrender. In this scene, its role is completed with the submission it makes which manifested itself in the angels prostrating themselves, one and all, to Adam as commanded by their Lord. The second type is that of absolute disobedience and spiteful arrogance, while the third is that of human nature. We will be discussing shortly the characteristics of these latter types and how they work.

Ya ce: "Me ya hana ka yin sujada lokacin da Na umarce ka?" Ya amsa: "Ni na fi shi daraja: Ka halicce ni daga wuta, alhali Ka halicce shi daga laka" (Aya ta 12)

And [God] said: “What has prevented you from prostrating yourself when I commanded you?” Answered [Iblīs]: “I am nobler than he: You created me out of fire, while You created him out of clay” (Verse 12)

Iblīs a nan yana da'awar cewa yana da ra'ayi na kansa da kuma 'yancin zaɓi na yin tunani ko zai bi umarnin da Allah ya bayar ko a'a. Yana so ya ginawa aikinsa a kan abin da ya ga yana da hujja a idonsa. Babu shakka, idan Allah ya bada umarni bayyananne, babu wanda yake da 'yancin zaɓi. Abin da ya rage shi ne cikakkiyar biyayya da cikakken bin umarni. Duk da haka, yana sane sarai cewa Allah ne Mahalicci kuma Mai riƙe da dukkan halitta, wanda yake iko da duniya har ba abin da ke faruwa sai da izininSa da yardarSa, Iblīs ya ƙi bi, yana kare rashin biyayyarsa da dalilinsa na kansa: "Ni ne mafi daraja a kan shi: Ka halicce ni daga wuta, Ka halicce shi kuma daga yumɓu." (Aya ta 12) Nan take ya karɓi amsa daidai ga girman kan nasa: "[Allah] ya ce: Ka fita daga nan! Ba ya kamata ka nuna girmankai a nan. Ka fita, don haka; koyaushe za ka kasance cikin waɗanda aka wulakanta." (Aya ta 13)

Iblīs here claims for himself a private opinion and a right of discretion to consider whether to comply with an order given by God or not. He wants to base his action on what appears to him to be justifiable. Needless to say, when a clear order is given by God no one has the right of discretion. The only thing that is left is complete obedience and perfect compliance. However, fully aware that God is the Creator and Sustainer of all creation and who controls the universe to the extent that nothing takes place without His permission and consent, Iblīs refuses to comply, justifying his disobedience by his own logic: “I am nobler than he: You created me out of fire, while You created him out of clay.” (Verse 12) Immediately, he received the right answer to his arrogance: “[God] said: Off with you hence! It is not for you to show your arrogance here. Get out, then; you will always be among the humiliated.” (Verse 13)

Ba da daɗewa ba bayan wurin da ke ƙarewa da korar Shaiɗan daga Aljanna, sai wani wuri ya biyo baya inda muke ganin Allah yana kallon Adam da matarsa. Sai a wannan lokacin ne muke fahimtar cewa Adam yana da mata daga nau'in halittarsa. Ba mu san yadda ta samu ba. Wannan nassi da ke ba da labarin halittar mutum, da makamantan nassosi a cikin Alƙur'ani, ba sa gaya mana komai game da halittar mace. Duk rahotannin da ke cewa an halicce ta daga haƙarƙarin Adam na adabin Isra'iliyyat ne. Saboda haka, ba su da cikakken tabbaci. Abin da za mu iya faɗa ba tare da tsoron a musanta mu ba shi ne, Allah ya halicci wa Adam matar da ta yi kama da shi, domin su zama ma'aurata. Yin dukkan halittu ma'aurata doka ce da ta shafi dukkan halitta. Allah ya ce a cikin Alƙur'ani: "Daga dukkan abu Mun halicci ma'aurata, domin ku yi tunani." (51: 49) Da yake riƙe da wannan ƙa'ida a zuciya, ga alama bai daɗe ba kafin a halicci Hawwa'u, kuma dole ne ya kasance ta hanya irin ta halittar Adam.

Fast on the heels of the scene ending with Satan’s expulsion from Heaven follows a scene in which we see God looking at Adam and his wife. Only at this point do we realize that Adam has a wife of his own species. We do not know how she came to exist. This passage which relates this story of the creation of man and similar passages in the Qur’ān do not tell us anything about the creation of the female human being. All the reports that speak of her being created out of Adam’s rib belong to Israelite literature. As such, they are not totally reliable. What we can say without fear of being contradicted is that God created for Adam a spouse of his own type, to make them a couple. Making all species in couples is the law applicable to all creation. God says in the Qur’ān: “Of all things We have created couples so that you may reflect.” (51: 49) Keeping this rule in mind, it seems to us that it was not long before Eve was created, and that it must have been in the same manner as Adam’s creation.

Duk da haka, yanzu an yi wa Adam da matarsa magana don a bayyana musu umarnin Allah a gare su. Ana ba su abubuwan da za su fuskanta domin a shirya su don cika babban aikinsu da aka halicce su dominsa. Wannan aiki shi ne na wakilci a bayan ƙasa, kamar yadda aka bayyana a fili a cikin sura ta biyu, Suratul Baqara, inda aka ce: "Ubangijinka ya ce wa mala'iku: Lallai ni zan naɗa wakili a bayan ƙasa." (2: 30)

Be that as it may, both Adam and his wife are now addressed to outline God’s commandment to them. They are to be given their experiences so that they are prepared for the fulfilment of their basic role for which they have been created. This is the role of vicegerency on earth, as is stated clearly in the second sūrah, The Cow, or, Al-Baqarah, in which we are told: “Your Lord said to the angels: I am appointing a vicegerent on earth.” (2: 30)

Shaidan, duk da mugunta irin tasa, kuma yana sane da cewa hana cin wannan itaciya yana da tushe mai karfi a zukatansu, sai ya yi tunanin ya raunana tasirinsa ta hanyar tabbatar musu cewa ba su da abin tsoro. Ya hada haka da jarabtar su da cika muradinsu. Ya rantse musu cewa shi yana ba su shawara ta gaskiya kawai, kuma yana yi musu nasiha da gaske: “Ya rantse musu: Lallai ni mai ba ku shawara ce ta gaskiya.” (Aya ta 21).

Wicked as he is and knowing that prohibition of that tree was firmly rooted in their minds, Satan thought to shaken its effect by assuring them that they had nothing to fear. He coupled that by tempting them with the fulfilment of their desires. He swore to them that he only gave them sound advice and that he was sincere in that advice: “And he swore to them: I am indeed giving you sound advice.” (Verse 21).

Bisa tasirin sha'awarsu da kuma tabbacin da rantsuwar Iblis ta ba su, Adam da matarsa sun manta cewa Shaidan maƙiyinsu ne, wanda ba zai taɓa nuna musu wani abu mai kyau ba. Sun manta cewa Allah ya ba su umarni wanda dole ne su yi masa biyayya, ko sun fahimci manufarsa ko ba su fahimta ba. Sun ƙara mantawa cewa komai yana faruwa ne bisa nufin Allah.

Upon the influence of their desires and the reassuring effect of his oath, Adam and his wife forgot that Satan was their enemy who would never point out something good to them. They became oblivious of the fact that God had issued a commandment to them which they had to obey, whether they recognized its purpose or not. They further forgot that everything takes place in accordance with God’s will.

Idan nufin Allah ne cewa su ba za su zama madawwama ba, ko kuma ba za su sami mulki na har abada ba, to ba za su samu ko ɗaya daga cikin waɗannan ba. Sun manta da duk wannan, suka mika wuya ga jarabar Shaiɗan. "Ta haka ya ruɗe su da dabara. Da suka ɗanɗana 'ya'yan itacen itacen, sai tsiraicinsu ya bayyana gare su, suka fara rufe kansu da ganyen Aljanna. Ubangijinsu ya kira su: `Ban hana ku wannan itacen ba, ban kuma gaya muku dukan biyu cewa Shaiɗan maƙiyinku ne a bayyane ba?" (Aya ta 22)

If it is God’s will that they should not be immortal or should not have an everlasting kingdom, then they will have neither. They forgot all this and yielded to Satan’s temptation. “Thus he cunningly deluded them. And when they both had tasted the fruit of the tree, their nakedness became apparent to them, and they began to cover themselves with leaves from the Garden. Their Lord called out to them: `Did I not forbid you that tree and tell you both that Satan is your open enemy?” (Verse 22)

Don haka jarabawar ta cika, sai ta haifar da 'ya'yanta masu ɗaci. Tare da kuskurensu, Shaiɗan ya sauke su daga matsayin biyayya ga Allah zuwa matsayin sabawa Shi. Kuma a nan ya kamata a lura: an rubuta "Allah" a wannan fassarar ne saboda lafazin Hausa; a madadin haka dai ana amfani da kalmar Ubangiji.

Abin da aka faɗa mana a cikin wannan sūrah game da halittar Adam ba labari kawai ba ne. Gabatarwa ce da ke bayyana gaskiyar halittar mutum, tana bayyana yanayinsa da asalinsa, da duniyar da ke kewaye da shi, da kuma irin ikon da yake da shi a kan rayuwarsa. Haka kuma tana nufin bayyana tsarin da Allah yake so ya aiwatar, jarabawar da aka sa shi a cikinta, da makomar da ke jiran shi. Dukan waɗannan su ne ginshiƙai na asali a cikin tsarin rayuwa na Musulunci. Za mu taɓa waɗannan a takaice a cikin wannan sharhi, domin ana bayyana su sosai a cikin wani littafi daban.10

What we are told in this sūrah about Adam’s creation is not a mere story. It is a presentation outlining the truth of the creation of man, explaining his nature and origin as well as the world around him and what control he has over his life. It also seeks to explain the code which God wants him to implement, the test to which he is put and the destiny awaiting him. All these are basic elements in the Islamic concept of life. We will tackle these only briefly in our commentary, because they are tackled in greater depth in a separate book.10

Hakika abin da za mu fara fahimta daga nazarin tarihin wanzuwar ɗan Adam da yadda aka halicci mutum, shi ne cewa akwai cikakkiyar jituwa tsakanin yanayin duniya da halittar mutum. Tsarin Allah, wanda ke da zurfi da kulawa sosai, ya rungumi mutum da duniya baki ɗaya. Wannan tsarin ne ya sa wanzuwar mutum ta zama sakamakon shiri na da gangan, ba kawai al'amari na kwatsam ba. Har ila yau, shi ne ya sa jituwar mutum da duniya ta zama ka'ida.

The first fact which we derive from studying the history of human existence and how man came into being demonstrates that there is full and complete harmony between the nature of the universe and the creation of man. Divine planning, which is characterized by being elaborate and careful, encompasses both man and the universe. It is this planning which makes man’s existence the outcome of a deliberate plan, not a mere coincidence. It also makes harmony between man and the universe the norm.

Waɗanda ba su da cikakken fahimtar Allah ba, kuma ba su fahimci yanayinSa yadda ya kamata ba, ko kuma ba sa ba Shi girman da ya dace da Shi ba, suna auna nufinSa da ayyukanSa da ma'aunan mutane. Idan suka gane cewa mutum ɗaya ne kawai daga cikin halittu masu yawa da ke rayuwa a duniya, kuma suka gano cewa duniya ba ta wuce ƙaramin ɓangare a cikin tekun sararin duniya ba, sai su ce "ba ya dacewa da hankali" cewa wanzuwar mutum tana da manufa ta musamman, ko kuma mutum yana da wata rawa da zai taka a cikin tsarin duniya baki ɗaya. Wasu kuwa suna cewa wanzuwar mutum kawai hadari ne, kuma duniya tana adawa da wanzuwar mutum da rayuwa gabaɗaya. Waɗannan ba komai ba ne illa tunani maras hankali da ke samo asali daga ɗora ma'aunan mutane a kan ayyukan Allah.

Those who do not have a proper concept of God and do not properly understand His nature or give Him the respect due to Him, apply their own human measures to His will and actions. When they realize that man is only one of numerous creatures which live on earth, and discover that the earth is no more than a small particle in the ocean of the universe, they claim that “it does not stand to reason” that man’s existence has a definite purpose or that man has a role to play in the overall universal system. Some claim that human existence was a mere coincidence and that the universe is hostile to human existence and life in general. These are no more than blind thoughts that result from imposing human standards on God’s actions.

Gaskiya ta biyu da za a iya cirewa daga labarin farkon rayuwar ɗan adam ita ce, mutum ba kawai na musamman ba ne cikin halittu masu rai, har ma yana da daraja da girma.

The second fact to be concluded from the story of the start of human life is that man is not only unique among living creatures, he is also noble and honoured.

Haka kuma, an dora masa babban aiki. Yana motsi a cikin faffadan fili kuma yana mu'amala da duniyoyi iri-iri, a cikin tsarin mika wuyansa ga Allah shi kaɗai. Wannan ra'ayi ya sha bamban da falsafar abin duniya da mutum ya ƙirƙira, wadda ke watsi da matsayinsa a cikin halitta kuma tana ba da muhimmanci ga abu kawai da tasirinsa maras makawa. Haka kuma ya saba wa ka'idar juyin halitta, wadda ke mayar da mutum zuwa duniyar dabbobi kuma ba ta damu da siffofinsa na musamman da banbancinsa ba. Hakazalika, ya saba wa falsafar Freud, wadda ke amfani da nazarin tunanin mutum wajen nuna cewa mutum ya ɓace gaba ɗaya a cikin laka ta jima'i, har ta kai ba zai iya kawar da kansa daga gare ta ba sai ta hanyar halayen jima'i. Sai dai daraja da girman da Musulunci ya ba mutum ba ya mayar da shi allah, kamar yadda falsafar da aka ƙirƙira a Zamanin Haske ta nuna shi. Ra'ayin Musulunci ya bambanta da cewa yana da gaskiya kuma yana da daidaito a lokaci guda.

Moreover, a great task has been assigned to him. He moves within a wide expanse and deals with a variety of worlds, within the framework of his submission to God alone. This concept is diametrically opposed to man-made materialistic philosophies which ignore his role in the universe and give all importance to matter and its inevitable influence. It is also opposed to the theory of evolution which sends man down to the animal world and cares little for his unique and distinctive characteristics. Similarly, it is contrary to the Freudian philosophy which uses psychiatric analysis to depict man as totally lost in the quagmire of sex, to the extent that he can only sublimate himself through sexual behaviour. But the nobility and honour Islam assigns to man does not make of him a god, as he is depicted by the philosophical theories formulated in the Age of Enlightenment. The Islamic concept is distinguished by being factual and balanced at the same time.

Dangane da dukkan maganganun Alƙur'ani da ke magana game da wanzuwar mutum, mun fi goyon bayan ra'ayin cewa wanzuwar mutum ta kasance ta kanta, amma ba za mu iya cewa hakan da cikakken tabbaci ba. An sanar da haihuwar wannan halitta ta musamman a wani babban taro da Babban Al'umma ta shaida. Allah Maɗaukakin Sarki ne ya sanar da wannan sanarwa ga wannan babban taro da ma duniya baki ɗaya. A wani bayani na wannan lamari, wanda aka ambata a cikin sūrah ta biyu, an kuma sanar da aikin mutum a matsayin wakili a bayan ƙasa tun farkon halittarsa. Sannan ya fuskanci jarabawarsa ta farko a sama domin shirya shi don gudanar da ayyukan wakilci.

Hakika na uku da za mu iya fahimta daga wannan labari shi ne cewa duk da keɓantuwar mutum, ko kuwa saboda ita, yana da rauni a wasu fannoni na halittarsa. Wannan raunin nasa ne ke sa a iya jan shi zuwa ga sha'awar sharri da zuwa zurfafan wuraren hallaka. Manyan raunukansa guda biyu su ne soyayyar rayuwa da kuma sha'awar mallaka.

The third fact which we can deduce from this story is that despite the uniqueness of man, or because of it, he is weak in certain aspects of his constitution. His weakness makes it possible for him to be led by his desire to evil and to bottomless depths. His two main weaknesses are his love of survival and his possessive desire.

Yana cikin raunin sa mafi girma idan ya bar shiriyar Allah... wait, rule: write God, not Allah. Yana cikin raunin sa mafi girma idan ya bar shiryarwar Ubangiji ya mika kansa ga sha'awarsa, ko ga makiyinsa mafi tsanani wanda ya dauki alhakin rudar da shi da kuma kin sakin sa.

He is at his weakest when he leaves God’s guidance and submits to his desire or to his sworn enemy who has taken it upon himself to try to seduce him and never let him go.

Amma Allah (Ubangiji) ya nuna alherinSa ga mutum ta hanyar kada Ya bar shi shi kaɗai yana tsara hanyarsa bisa ga abin da yanayinsa da hankalinsa suka umarta ba tare da wani ƙarin taimako ba. Ya aiko masa da manzanni domin su tunatar da shi kuma su gargaɗe shi, kamar yadda za mu gani a aya mai zuwa.

But God has shown His grace to man by not leaving him alone to carve his path on the basis of the dictates of his nature and reason without any further help. God has sent him messengers to remind and warn him, as we will see in a following verse.

Wannan shi ne ainihin tsira ga mutum. Yana samun tsira daga son zuciyarsa da sha'awarsa idan ya juya zuwa ga Allah, kuma yana samun tsira daga maƙiyinsa, wanda yakan gudu duk lokacin da mutum ya tuna Ubangijinsa, ya nemi rahamarSa da lada daga wurinSa.

This represents man’s salvation indeed. He is saved from his caprice and desire by turning to God, and he is saved from his enemy who flies away whenever man remembers his Lord and seeks His mercy and reward.

Duk waɗannan abubuwa suna ƙarfafa azamar mutum, kuma suna taimaka masa ya ɗaukaka kansa sama da sha'awoyinsa da raunin jikinsa. Ya fara samun horo na farko a wannan fanni tun yana cikin aljanna. An gaya masa a lokacin cewa wata bishiya ta musamman haramun ce a gare shi. Wannan horon yana nufin ƙarfafa nufinsa da nuna adawarsa ga jaraba da rauni. Idan ya kasa a gwajinsa na farko, wannan gwajin ya kamata ya zama abin amfani a gare shi a nan gaba.

All these elements strengthen man’s resolve and help him elevate himself above his desires and weaknesses. He received his first training in this area whilst still in heaven. He was told then that a particular tree was forbidden him. That training aimed to strengthen his will and to highlight its opposition to temptation and weakness. If he failed in his first experience, that experience should stand him in good stead in the future.