Labarai da tatsuniyoyi suna cikin sanannen ɓangaren Alƙur'ani, suna maimaituwa da bambancin jaddadawa da cikakken bayani. Mahallin da aka bayar da labari ko tatsuniya yakan ƙayyade babban layi da abin da labarin ya ƙunsa, da salo da tsarin da aka gabatar da shi. Dukkan waɗannan abubuwa ana zaɓarsu ne domin su dace da yanayin ruhaniya da hankali na nassi, da kuma bangarorinsa na fasaha. Ta haka ne labari ko tatsuniya ke cika manufar da aka yi niyyarta, kuma tana haifar da tasirin tunani da ake so.

Stories and narratives are a familiar part of the Qur’ān, recurring with varying emphasis and detail. The context within which a narrative or story is given normally dictates the main line and content of the story, as well as the style and form in which it is presented. All these factors are chosen to blend in with the spiritual and intellectual background of the text, as well as its artistic aspects. In this way, a story or narrative serves its intended purpose and produces the desired psychological effect.

Wasu mutane suna ganin cewa akwai maimaitawa da yawa a cikin Alƙur'ani, domin wasu labarai ana ba da labarinsu a surori fiye da ɗaya. Amma idan aka yi tunani sosai, sai a ga cewa babu wani labari ko wani lamari da aka taɓa ba da labarinsa sau biyu daidai yadda yake. Akwai bambance-bambance bayyanannu a cikin bayani, salo da tsari. Duk lokacin da aka ba da labari, yana ƙunshe da wani sabon abu da zai faɗa. Don haka suka da ake yi cewa Alƙur'ani yana maimaitawa ba ta tsaya ba.

Some people are of the view that there is much repetition in the Qur’ān, as some stories are related in more than one sūrah. But on deeper reflection, one finds that not a single story or episode is ever related twice in exactly the same way. There are obvious variations of detail, style and format. Every time a story is told, it has something new to say. The criticism of repetitiveness does not stand.

Wasu sun kai har ga suna cewa akwai wani ɗan ƙirƙira ko sauya cikakkun bayanai da abubuwan da suka faru, tare da karkata ga 'yancin fasaha wanda bai dace da gaskiyar tarihi ba. Amma duk wanda ya yi nazarin Alƙur'ani da gaskiya da zuciya a buɗe, zai ga a fili cewa yanayin da ake bada labari ne ke tantance irin bayanai da yawan cikakkun bayanan da aka bayar a kowane lokaci. Haka kuma yanayin ne yakan ƙayyade salo da hanyar da ake gabatar da labarin.

Some have gone so far as to suggest that there is a certain amount of invention or manipulation of detail and events, with a tendency to artistic licence that does not adhere to historical facts. But anyone studying the Qur’ān objectively, with an honest and open mind, will see clearly that the circumstances in which a story is related determine the aspects and amount of detail given in each specific instance. These also usually dictate the style and the way in which it is presented.

Fage ɗin farko yana da ban mamaki. Muna cikin gaban Allah Maɗaukaki da kuma Ƙungiyar mala'iku mafi ɗaukaka: {Ubangijinka ya ce wa mala'iku, "Ni zan naɗa wani halifa a cikin duniya." Suka ce, "Shin za Ka naɗa a cikinta wanda zai yi ɓarna a cikinta, ya zub da jini, alhali kuwa mu muna tsarkake Ka da yabo, muna kuma tsarkake Ka?" Ya ce, "Lallai Ni na san abin da ku ba ku sani ba."} (Aya ta 30)

The opening scene is an awesome one. We are in the presence of God Almighty and the Supreme Society of the angels: “Your Lord said to the angels, ‘I am appointing a vicegerent on earth.’ They said, ‘Will You appoint on it someone who would spread corruption and shed blood, whereas we celebrate Your praises and extol Your holiness?’ He said, ‘I surely know that of which you have no knowledge.’“ (Verse 30)

Allah ya yi wa kansa... no — per the rules, I must write the Hausa word for God, not "Allah". Ubangiji, cikin hikimarsa mara iyaka, ya yanke shawarar mika al'amuran duniya da makomarta ga mutum, ya kuma ba shi 'yanci ya yi amfani da, ya bunkasa, ya canza dukkan makamashinta da albarkatunta, domin cika nufi da manufar Ubangiji a halitta, da kuma aiwatar da babban aikin da aka dora masa.

God, in His infinite wisdom, decided to hand over the earth’s affairs and destiny to man and give him a free hand to use, develop and transform all its energies and resources for the fulfilment of God’s will and purpose in creation, and to carry out the pre-eminent mission with which he was charged.

Ana iya ɗauka, saboda haka, cewa an ba mutum ikon ɗaukar wannan nauyi, da ƙwarewa da kuzarin da ke ɓoye a cikinsa da ake buƙata don cika manufar Allah a duniya.

It may be assumed, then, that man has been given the capability to take on that responsibility, and the necessary latent skills and energies to fulfil God’s purpose on earth.

Saboda haka, za a iya kammalawa cewa akwai cikakkiyar jituwa tsakanin dokokin da ke mulkin duniya da sararin samaniya, da kuma dokokin da ke mulkin iko da ƙarfin mutum. Manufar wannan jituwa ita ce kawar da rikici da karo, da kuma kare ƙarfin mutum daga mamayar manyan ƙarfafan dabi'ar halitta.

It may, therefore, be concluded that a perfect harmony exists between those laws that govern the earth and the universe, and those governing man’s powers and abilities. The aim of this harmony is to eliminate and avoid conflict and collision, and to save man’s energies from being overwhelmed by the formidable forces of nature.

Wannan a fili yake yana nuna cewa mutum yana da girma a wurin Allah, kuma yana da matsayi mai muhimmanci a cikin tsarin halitta, wanda Allah da kansa ya ba shi. Wannan an taƙaita shi cikin kyakkyawar magana: "Ina shirin naɗa wakili a cikin ƙasa." (Aya ta 30) Tasirin wannan magana yana ƙara zurfi da burgewa, idan muka yi tunani a kan gudummawar mutum da nasarorinsa a duniya da ma bayanta.

Labarin ya ci gaba: "Sa'ad da Muka ce wa mala'iku, 'Ku yi sujada ga Adam', sai suka yi." (Aya ta 34) Wannan babu shakka shi ne mafi girman daraja da aka taba ba mutum. Domin duk da cewa zai aikata barna a bayan ƙasa kuma ya zubar da jini, an ɗaukaka shi bisa mala'iku, an ba shi sirrikan ilimi, kuma an ba shi 'yancin zaɓi da ikon yanke shawara a kan makomarsa. Yanayinsa biyu, ikonsa na tsara hanyar aikinsa, da amanar da yake ɗauka na neman shiriyar Allah ta hanyoyinsa da kansa, duk suna cikin abubuwan da ke nuna girman darajar da ake ba shi. Mala'iku sun yi sujada ga Adam saboda biyayya ga umarnin Allah, "sai dai Iblis, wanda ya ƙi, ya yi girman kai, kuma ya zama daga cikin kafirai" (Aya ta 34).

The story continues: “When We said to the angels, ‘Prostrate yourselves before Adam’, they did so.” (Verse 34) This is undoubtedly the highest accolade bestowed upon man. For, despite the fact that he would commit corruption on earth and shed blood, he was elevated above the angels, endowed with the secrets of knowledge, and given a free and independent will to choose his destiny. Man’s dual nature, his ability to determine his own course of action, and the trust he carries to pursue God’s guidance by his own means are all aspects of the high esteem in which he is held. The angels prostrated themselves before Adam in obedience to God’s command, “except for Iblīs who refused, swelled in insolence, and was thus an unbeliever” (Verse 34)

A nan muna ganin mugunta a cikin halin Shaidan yayin da ya saba wa Allah Madaukakin Sarki... (note: rule says write the Hausa word for God, never "Allah") Corrected translation: A nan muna ganin mugunta a cikin halin Shaidan, yayin da yake sabawa Ubangiji Madaukakin Sarki, yana banza yana kin amincewa da girma inda ya dace, yana dagewa a kan kuskurensa, kuma yana rufe zuciyarsa ga gaskiya.

Here we see evil manifested in Satan’s behaviour as he disobeys God Almighty, vainly refuses to recognize honour where it is due, persists in his error and closes his mind to the truth.

Daga yadda labarin ya nuna gabaɗaya, Iblīs ba ɗaya daga cikin mala'iku ba ne; sai dai yana tare da su. Domin da ya kasance mala'ika ne, da bai saɓa wa Allah ba, tun da babban halin mala'iku shi ne cewa "ba sa saɓa wa Allah game da abin da Ya umarce su, kuma suna aikata abin da aka umarce su" (66: 6). Kasancewar tsarin harshen Larabci a nan ya keɓe Iblīs ba ya nufin shi ɗaya ne daga cikin mala'iku, ko ya taɓa kasancewa. An yi wannan keɓewa ne saboda yana tare da mala'ikun. Wannan karɓaɓɓe ne sosai a harshen Larabci, wanda yake ba da damar faɗin "dukan gidan ya zo sai dai Aĥmad" ba tare da nuna cewa Aĥmad na cikin gidan ba.

The general drift of the narration suggests that Iblīs was not one of the angels; rather, he was with them. For, had he been an angel, he would not have disobeyed God, since the angels’ foremost characteristic is that they “do not disobey God in whatever He commands them and always do what they are bidden.” (66: 6) The fact that the Arabic construction here makes an exception in relation to Iblīs does not mean that he is, or was, one of the angles. The exception is justified on the basis that he was with the angles. This is perfectly acceptable in Arabic, which allows the construction “the whole clan arrived but not Aĥmad” without implying that Aĥmad is a member of the clan.

Yana da bayyana sarai cewa a lokacin da Allah ya gaya wa mala'iku cewa zai naɗa wani halifa a bayan ƙasa, Ya nufi Adam da zuriyarsa su zauna a can. Saboda haka, tambaya ta taso game da manufar itacen da aka haramta da kuma jarabawar da Adam da matarsa suka sha. Me ya sa duk wannan ya zama dole don a tabbatar da zuwan Adam duniya, tun da ita ce za ta zama mazauninsa tun farko?

It is quite clear that when God told the angels that He was appointing a vicegerent on earth, He intended Adam and his descendants to settle there. Hence, the question arises about the purpose behind the forbidden tree and the ordeal that Adam and his wife had to endure. Why was it all necessary to justify Adam’s coming to earth, since he was meant to live on it in the first instance?

Ga alama duk wannan wani ɓangare ne na horo da shirye-shiryen Adam don aikin da ke gabansa. Jarabawar ta zama dole don tada ƙarfin cikinsa da iyawarsa da ke ɓoye na fuskantar jaraba, domin ya ga da idanunsa sakamakon ayyukansa kuma ya ɗauki alhakinsu. Haka kuma ya zama dole don a bar mutum ya gane maƙiyinsa, kuma a ɗanɗana masa tuba, domin ya ji buƙatar komawa ga Allah yana neman taimakonSa da gafararSa.

It seems that all this was part of Adam’s training and preparation for the task ahead. The test was necessary in order to awaken his inner powers and latent ability to face up to temptation, so that he could see for himself the consequences of his actions and bear responsibility for them. It was also necessary to let man identify his enemy, and to give him a taste of repentance so that he would feel the need to return to God and seek His help and forgiveness.

’Ya’yan itacen da aka haramta, ruɗin Shaiɗan, rashin kula da Adam ya yi da alkawarinsa ga Allah, kuskuren nan nasa mai girma, fahimtar abin da ya aikata daga baya da baƙin ciki mai zurfi saboda abin da ya yi, da roƙonsa ga Allah na gafara, duk suna ƙunshe da zagayen da ke maimaituwa koyaushe a rayuwar ɗan Adam.

The forbidden fruit, Satan’s deception, Adam’s disregard of his covenant with God, his grave error, subsequent realization and profound sorrow for what he had done, and his pleading for God’s forgiveness, encapsulate the ever-recurring cycle of human experience.

Ubangiji Allah Madaukaki, cikin hikimarSa mara iyaka da rahamarSa, Ya ga dacewa mutum ya shiga wannan jarabawa kafin ya zauna a duniya, inda zai zama mai mulkinta. Mutum zai fuskanci wannan jarabawa sau da yawa domin ya kasance cikin shiri mai kyau don jure wahalhalun gwagwarmayarsa da Shaidan da mugunta da yake wakilta.

God Almighty, in His infinite wisdom and mercy, has seen fit that man should undergo this experience before he came to settle on earth, where he was to be the master. Man was going to face this experience time and again in order to be properly equipped to cope with the rigours of his fight with Satan and the evil he represented.

Don't have clear instruction on how to note it, but translating as requested: Da wannan a zuciya, yanzu za mu duba a takaice amma a hankali ga ra'ayoyi, gaskiyoyi da ka'idoji da za a iya fitar da su daga wannan labari.

With that in mind, we shall now have a close, but brief, look at the concepts, facts and ideas that can be derived from this story.

Daga cikin waɗannan, mafi muhimmanci shi ne girman darajar da Musulunci ya ba mutum, matsayinsa a duniya da kuma wurinsa a cikin tsarin halitta gaba ɗaya, da kuma dabi'un da za a yi wa mutum hisabi da su. Haka kuma abin da yake da muhimmanci daidai da wannan shi ne jajircewar mutum ga alkawarin Allah, wanda shi ne tushen da aikin mutum a duniya ya dogara a kansa.

Foremost among these is the great value Islam assigns to man, his role on earth and his position in the universal system as well as the values by which he will be judged. Equally important is man’s commitment to God’s covenant which forms the basis upon which man’s mission on earth is founded.

Matsayin girma da mutum yake da shi a cikin halittar Allah yana bayyana ne a cikin nufin Allah na sanya mutum ya zama halifa a duniya, da kuma alamar umurnin da ya ba mala'iku su yi sujada gare shi, sannan la'antar Iblis wanda ya ki shiga cikinsu. Haka kuma yana bayyana a cikin kulawa da alheri da Allah ya yi wa mutum tun farko.

The high regard in which man is held in God’s universe is manifested in the divine will to declare man a vicegerent on earth and in the symbolic gesture of ordering the angels to prostrate themselves before him, and the subsequent condemnation of Iblīs who refused to join them. It is also evident in the care and the kindness with which God has blessed man from the start.

Daga wannan ne wasu muhimman ra'ayoyi da la'akari suke fitowa, waɗanda suka shafi bangaren ilimi da na aiki na rayuwar ɗan Adam.

From this emerge a number of fundamental concepts and considerations which are relevant to both intellectual and practical aspects of human life.

Na farko shi ne cewa mutum shi ne shugaba a kan wannan duniya; duk abin da ke cikinta an halicce shi ne domin amfanin sa da jin daɗinsa. Wannan yana ɗaukaka mutum sama da dukkan sauran halittu, kuma yana hana a mai da shi bawa ko a wulakanta shi saboda neman cimma abubuwan duniya. Dole ne a girmama da kare ɗan Adamtakarsa; babu wani haƙƙinsa na asali ko ƙimarsa da za a take ko a zalunce ta don kowane dalili. Abubuwan duniya an yi su ne don su yi wa mutum hidima, kuma an halicce su ne domin su ɗaukaka ɗan Adamtakarsa da inganta rayuwarsa. Saboda haka, yana da ma'ana cewa nasarori ba za su zo da farashin da zai raunata ƙimomin ɗan Adam na asali ba, ko ta hanyar cutar da mutuncinsa ko amincinsa.

A ƙarshe, ga kallon Musulunci game da zunubi da tuba. Wannan kallo a bayyane yake kuma mai sauƙi, babu wani asiri ko rikitarwa. Zunubi da tuba ayyuka ne guda biyu na kai tsaye ga mutum. Sabanin koyarwar Kiristanci ta ‘zunubin asali’, ba a taba sanya zunubi a kan mutum kafin haihuwarsa ba. Haka kuma, kamar yadda Coci ke da’awa, babu wani ‘kaffara’ ta Allah inda aka gicciye Isa, wanda suke ikirarin cewa ɗan Allah ne, domin ’yantar da ’yan Adam daga zunubin Adam. Adam ya ɗauki cikakken alhakin zunubinsa, wanda shi da kansa ya aikata. Bayan ya tuba, an gafarta masa cikin sauƙi da kwanciyar hankali. Duk wani zunubi da zuriyar Adam za ta aikata zai kasance na kanta ne. Ƙofar tuba da gafara a buɗe take ga kowa, ba tare da takurawa ko nuna bambanci ba.

Finally, we have the Islamic view of sin and repentance. This view is very clear and simple, with no mysteries or complications. Sin and repentance are two very personal acts. Contrary to the Christian doctrine of ‘original sin’, no sin is ever imposed on a person prior to his or her birth. Nor, as the Church claims, is there ‘divine’ atonement in which Jesus, whom they allege to be the son of God, was crucified to free humanity of Adam’s sin. Adam took full responsibility for his sin, which he personally committed. Having repented, he was simply and easily absolved of it. Any sins committed by Adam’s offspring would likewise be totally personal. The gateway to repentance and forgiveness is open to all, without restriction or discrimination.

Ra'ayi ne mai sauƙi kuma madaidaici wanda ke kwantar da hankali da zuciyar kowa, kuma yana zaburar da mutum ya yi iyakar ƙoƙarinsa don ya yi nasara ya ceci ransa, kuma kada ya taɓa yanke ƙauna ko ya daina. Kowa zai ɗauki alhakin abin da ya aikata, namiji ko mace; babu wanda zai ɗauki nauyin wani.

It is a simple and straightforward concept that puts everyone’s mind and heart at rest, and inspires man to do his utmost to succeed and save his soul, and never to despair or give up. Everyone shall be held responsible for what he or she does; none shall carry the burden of another.

Wadannan wasu daga cikin tunani ne da labarin Adam, kamar yadda Alƙur'ani ya ba da labarinsa, ke tayar da su. Suna cike da ma'ana da ra'ayoyi, ƙarfafawa da shawarwari masu yawa waɗanda za su iya zama tushen tsarin zamantakewa da aka gina a kan ɗabi'a da kyawawan halaye. Suna nuna muhimmancin irin waɗannan labarai da muke samu a cikin Alƙur'ani, kuma suna ƙarfafa ra'ayoyi da koyarwar kallon Musulunci da dabi'un da aka gina shi a kansu.

These are some of the impressions that the story of Adam, as related in the Qur’ān, evokes. They are rich with meaning and ideas, inspiration and generous advice that can underpin a social system built on virtue and morality. They highlight the significance of such accounts as we find in the Qur’ān, and reinforce the concepts and precepts of the Islamic view and the values on which it is based.