Tare da waɗannan ayoyi, sūratu ta fara bada labarin halittar mutum. Labari ne game da ainihin yanayin ɗan Adam, gaskiya da kuskure da manyan abubuwan da suke tushensu, labarin Adamu da abin da aka halicce shi daga gare shi, da abin da ya faru a lokacin halittarsa da bayan hakan. Alƙur'ani ya riga ya yi magana kan wannan labari sau biyu a sūrori da suka gabata, watau Sūrah ta 2, Al-Baƙara, da Sūrah ta 7, Al-A'rāf. A duk lokacin da aka ambaci shi, yana da manufa ta musamman, kuma ana bada shi cikin salo nasa na musamman da yanayi daban. Saboda haka, abubuwan da ake jaddadawa a kowane lokaci sun bambanta, haka ma hanyar bayani da tsarin magana da ake amfani da su.

With these verses the sūrah begins to relate the story of man’s creation. It is the story of basic human nature, truth and error and their basic factors, the story of Adam and the substance from which he was created, and what took place at the time of his creation and afterwards. The Qur’ān has already referred to this story twice in previous sūrahs, namely Sūrahs 2 and 7, The Cow and The Heights. Each time it occurs it serves a special purpose, and is recounted in its own special style with a distinct atmosphere. Hence, the episodes highlighted each time are different, as are the approach and the rhythm employed.

A cikin dukkan sūrori uku, labarin yana farawa ne da ambaton kafa mutum a duniya a matsayin khalifan Allah. Mun lura cewa a sūrah ta 2, labarin yana zuwa ne bayan aya: "Shi ne wanda ya halitta muku dukkan abin da ke cikin duniya. Sa'an nan ya karkata zuwa sama, ya sanya ta sammai bakwai. Yana da sani game da dukkan abu." (2: 29) Kuma a sūrah ta 7, aya da ke gabansa tana cewa: "Mun kafa ku da ƙarfi a cikin duniya, kuma mun tanadar muku a can hanyoyin rayuwa. Kaɗan ne ke godiya." (7: 10) A nan cikin wannan sūrah, labarin halitta yana zuwa ne bayan magana: "Mun sanya muku a cikinta hanyoyin rayuwa daban-daban, da kuma waɗanda ba ku ke ciyar da su ba. Babu wani abu sai kuma ajiyarsa tana wurinmu; kuma ba mu saukar da shi sai da ƙayyadaddun ma'auni." (Ayoyi 20-21)

In all three sūrahs, the story is introduced with reference to the establishment of mankind on earth as God’s vicegerent. We note that in Sūrah 2, it is preceded by the verse: “It is He who created for you all that is on earth. He then turned to heaven and fashioned it into seven heavens. He has knowledge of all things.” (2: 29) And in Sūrah 7, the preceding verse says: “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (7: 10) Here in this sūrah, the story of creation is preceded by the statement: “We have placed various means of livelihood on it for you, as well as for those whom you do not have to provide for. There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verses 20-21)

“Lalle ne Mun halicci mutum daga busasshiyar yumɓu mai kara sauti, daga laka baƙa wadda aka tsara ta da siffa, alhali kuwa aljannu kuwa Mun halicce su tun kafin shi daga wutar iska mai zafi.” (Ayoyi 26-27) Tun a farko an bayyana bambancin yanayin halittun biyu a fili. Busasshiyar yumɓu, wadda take fitar da sauti idan an buga ta, kuma asalinta laka baƙa ce da aka ba ta takamaiman siffa, ta bambanta gaba ɗaya da wutar da aka kwatanta a nan da cewa mai zafi ce, tana busawa da ƙarfi. Daga baya mun sani cewa wani abu kuma ya ƙara zuwa cikin yanayin mutum, wato busa ruhin Allah a cikinsa. Amma yanayin Shaiɗan ya kasance dai na wutar iska mai zafi.

“Indeed We have created man out of sounding clay, out of black mud moulded into shape, whereas the jinn We had created before him out of the fire of scorching winds.” (Verses 26- 27) At the outset the difference in the two natures is clearly stated. The dry clay which gives off a sound when knocked and which is originally black mud given a specific shape is totally different from the fire described here as scorching, blowing fiercely. We learn later that another element is added to man’s nature, namely, the breathing of God’s spirit into it. Satan’s nature, however, remained that of the fire of scorching winds.

Ubangijinka ya ce wa mala'iku: "Lalle ni, mai halittar mutum ne daga busasshen laka, daga baƙin ƙasa da aka ƙera." Idan na daidaita shi, na kuma busa masa daga ruhina, to ku fāɗi yin sujada gare shi." Sai mala'iku suka yi sujada, gaba ɗaya, ba wanda ya rage. Sai dai Iblis, wanda ya ƙi zama tare da waɗanda suka yi sujada. Allah ya ce: "Ya Iblis! Me ya hana ka zama tare da waɗanda suka yi sujada?" Ya amsa: "Ba ni ne zan yi sujada ga mutum da Ka halitta daga busasshen laka, daga ƙasa baƙar da aka ƙera ba." Allah ya ce: "To, fita daga nan, domin kai abin la'ana ne, kuma la'ana za ta kasance a kanka har zuwa Ranar Sakamako." (Ayoyi 28-35)

Your Lord said to the angels: I am creating a human being out of sounding clay, out of black mud moulded into shape. When I have fashioned him and breathed of My spirit into him, fall down in prostration before him.’ Thereupon, the angels, one and all, prostrated themselves. Not so Iblīs, who refused to be among those who prostrated themselves. God said: ‘Iblīs! What is your reason for not being among those who have prostrated themselves?’ [Iblīs] replied: I am not one to prostrate myself to a human being whom You have created out of sounding clay, out of mud moulded into shape.’ God said: ‘Then get out of here, for you are accursed, and the curse shall be on you till the Day of Judgement.’ (Verses 28-35)

Waɗannan ayoyi suna farawa ne da maganar Allah ga mala'iku. Yaushe, a ina, kuma ta yaya ya faɗi duk wannan, ba a san waɗannan bayanai ba. Ba mu da wata bayyananniyar magana a cikin Alƙur'ani ko Hadisi da za ta amsa waɗannan batutuwa. Tunda waɗannan bayanai suna cikin abin da ke bayan fahimtar ɗan adam, ba mu da hanyar sanin su. Saboda haka, duk wani yunƙuri na bayar da amsoshi ba shi da amfani. Haka kuma ya shafi halittar mutum daga busasshen yumɓu, wanda aka tsara shi, aka kuma busa masa ruhin Allah.

Wannan numfashi na ruhun Allah ne ke samar wa mutum hanyar haɗi da Al'ummar Maɗaukakiya, yana sa shi ya cancanci tuntuɓar Allah, karɓar saƙonninsa, da kuma ƙetare duniyar abin duniya ta jikinsa zuwa duniyar tunani ta zukata da hankula. Wannan numfashi na ruhun Allah ne yake ba mutum damar ƙetare lokaci da wuri, da kuma abin da hankulansa da ƙarfinsa na zahiri ba za su iya kaiwa ba, wajen samar da tunani da fuskantar ji waɗanda, a wasu lokuta, sukan bayyana kamar ba su da iyaka.

It is this breath of God’s spirit that provides man’s link with the Supreme Society, making him worthy of contact with God, receiving His messages, and going beyond the material world of his physical constitution to the mental world of hearts and minds. It is this breath of God’s spirit which allows man to go beyond time and space, and beyond the reach of his senses and physical ability to formulate perceptions and experience feelings that, at times, seem unlimited.

Duk da wannan nauyin laka wanda ke sa shi bukatar duk abin da yanayin laka tasa ke bukata, kamar abinci, abin sha, tufafi da biyan buri. Haka kuma yana da rauni, wanda ke haifar da kuskuren tunani da son rai. Duk da haka, tun farko, mutum wani hadin abubuwa biyu ne da ba za a iya raba su ba. Yana da yanayin hadin gwiwa, ba yanayin gauraya ba. Wajibi ne mu kiyaye wannan gaskiyar a zuciyarmu duk lokacin da muke magana game da halittar mutum daga laka da ruhi mai daraja. Abubuwan biyu ba za a iya raba su a cikin yanayinsa ba. A kowane hali, babu wani daga cikin bangarorin biyu da ke samun cikakken rinjaye har ya kore dayan gaba daya. Mutum ba laka tsantsa ba ne, ko ruhi tsantsa ba, ko da na dan lokaci guda. Kowane aiki da kowane aiki da yake yi yana shafar dukkan halittarsa wadda ba ta rabuwa.

All this despite the heavy nature of clay which puts him in need of all that his clay constitution requires, such as food, drink, clothing and the satisfaction of desires. He also has his weaknesses, giving rise to faulty concepts and whims. Yet right from the beginning, man is a compound of these two inseparable elements. He has the nature of a compound, not that of a mixture. We need to keep this fact clear in our minds whenever we speak about man’s constitution from clay and sublime spirit. The two constituents are inseparable in his nature. In no situation does either element achieve total domination, completely excluding the other. Man is not pure clay or pure spirit even for a single moment. Every single action and every single deed involves his whole make-up which is indivisible.

Samun daidaituwa tsakanin abin duniya na ƙasa da abubuwan ruhi masu daraja shi ne mafi girman matsayin da ake kiran mutum ya kai. Wannan shi ne matakin kamala ta ɗan Adam. Ba a bukatar shi ya watsar da ɗaya daga cikin abubuwan da ke cikin halittarsa domin ya zama mala'ika ko dabba. Yunƙurin tashi wanda ke karya wannan daidaituwa lahani ne wanda bai dace da halayen ɗan Adam na asali ba, ko da manufar halittarsa ta wannan siffa ta musamman.

Allah ya ce wa mala'iku: "Ina halitta mutum daga busasshen yumbu, daga lalataccen laka mai baƙi wanda aka sifanta. Idan na gama sifanta shi, na kuma busa masa daga ruhina, to ku fāɗi ƙasa kuna sujjada gare shi." (Ayoyi 28-29) Haka kuma, abin da Allah ya faɗa ya yi tasiri nan take, domin maganarsa tana bayyana nufinsa, nufinsa kuma kullum ana aiwatar da shi. Ba za mu iya tambayar yadda numfashin ruhin Allah madawwami ya haɗu da yumbun da yake da iyakacin rayuwa ba. Irin waɗannan muhawarori ba komai ba ne face wasa marar amfani. Hakika wasan yara ne ga hankalin ɗan adam kansa. Yana tilasta tunanin ɗan adam ya fita daga yankinsa, inda zai iya amfani da ƙarfinsa na fahimta, tunani da gane abubuwa. Dukan takaddamar da aka tayar a kan wannan batu, a dā da yanzu, tana nuna jahilci game da yanayin tunanin ɗan adam, halayensa da iyakokinsa. Yana tilasta tunanin ɗan adam ne kawai ya yi ƙoƙarin auna aikin Allah da ma'aunan ɗan adam. Wannan ƙa'ida ce kuskure gaba ɗaya.

God said to the angels: “I am creating a human being out of sounding clay, out of black mud moulded into shape. When I have fashioned him and breathed of My spirit into him, fall down in prostration before him.” (Verses 28-29) And what God said immediately took effect, for His word expresses His will, and His will is always done. We cannot question how the breath of God’s eternal spirit mixed with the clay that has limited life. Such arguments are no more than idle play. It is indeed a child’s play with man’s intellect itself. It forces the human mind out of its own realm in which it may exercise its powers of perception, reflection and comprehension. All the controversy that has been raised over this issue, past and present, betrays ignorance of the nature of the human mind, its characteristics and limitations. It simply forces the human mind to try to measure God’s work by human standards. It is an altogether wrong premise.

Allah ba ya ce yadda abin ya faru; kawai Ya ce ya faru ne. Saboda haka, faruwar lamarin kanta gaskiya ce da hankalin ɗan adam ba zai iya musantawa ba. Duk da haka, ba zai iya tabbatar da ita ta kowace fassara da ya ƙirƙira ba, sai dai ya karɓi abin da Allah ya faɗa. Mutum halitta ce mai farawa, saboda haka ba zai iya yanke hukunci a kan abin da ba shi da farko ba, ko yadda madawwami yake halitta. Idan hankalin ɗan adam ya karɓi wannan magana, sai ya daina ɓata ƙarfinsa a cikin muhawarar banza.

God simply says that this has happened without saying how. Hence, the event itself is a fact that the human mind cannot deny. Yet it cannot prove it by any interpretation it invents, other than accepting what God has said. Man is a creature with a beginning, and as such, he cannot judge what is eternal, or how the eternal creates. When the human mind accepts this point, it stops expending its power in futile argument.

Me ya faru bayan Allah ya ba mala'iku umarni su yi sujada ga Adam? "Sai mala'iku suka yi sujada, gaba dayansu." (Aya ta 30) Wannan ya dace da yanayin wannan bangare na halittar Allah, wato mala'iku. Suna biyayya ga umarnin Allah ko menene, ba tare da jayayya ko jinkiri ba. Sai dai kuma, wani abu kuma ya faru a lokaci guda: "Sai dai Iblis, ya ki ya kasance daga cikin masu yin sujada." (Aya ta 31)

Labarin halittar mutum da sanya shi a duniya yana bukatar bayani mai zurfi, amma za mu taɓa wasu bangarorinsa kawai a takaice, kamar yadda ya dace da yadda aka ba da labarin a cikin wannan sūrah.

The story of man’s creation and placement on earth deserves detailed comments, but we will only touch briefly on certain aspects of it, as befits the way it is told in this sūrah.

Suratun ta isar da saƙo bayyananne game da halittar musamman da ake kira mutum.

The sūrah delivers a clear message concerning the special creation known as man.

Yana da wani tsari na musamman wanda ke ba shi fiye da tsarin jiki wanda yake da shi tare da sauran halittu masu rai. Ko yaya rayuwa ta fara bayyana, da yadda halittu masu rai suka samu, mutum yana bambanta da wata siffa da aka ambata a cikin Alƙur'ani, wadda ta samo asali daga busa ruhin Allah a cikinsa. Wannan siffa ba sakamakon ci gaba da mutum ya yi a hankali, mataki bayan mataki, kamar yadda Darwinanci ya yi iƙirari ba. Ta bayyana tun a farkon rayuwar ɗan Adam, lokacin da aka fara halittar mutum. Babu lokacin da mutum ya kasance halitta mai rai kawai, sannan ruhi ya shiga cikin tsarinsa har ya mai da shi mutumin da muke gani a yau.

He has a unique make-up which gives him more than the physical constitution which he has in common with other living creatures. No matter how life emerged and how living creatures came into being, man is distinguished by another quality mentioned in the Qur’ān, which derives from the breathing of the divine spirit into him. This quality is not the result of the continuous evolution of man, stage after stage, as claimed by Darwinism. It came right at the inception of human life, when man was first created. There was no time when man was only a living organic entity, then the spirit entered into his constitution to make of him the man we see today.

Neo-Darwinism da babban mai goyon bayansa, Julian Huxley, an tilasta musu su amince da wani sashe na wannan babban gaskiya. Ta wannan fuska, yana amincewa da keɓantattun halittar mutum, da kuma ikonsa na kafa wayewar ɗan Adam. Duk da haka, neo-Darwinism yana ci gaba da iƙirarin cewa wannan mutum na musamman ya samo asali ne daga masarautar dabbobi.

Neo-Darwinism, and its main advocate, Julian Huxley, have been forced to admit a part of this great fact. In this respect, it admits the uniqueness of man, and his ability to establish human civilization. Nevertheless, neo-Darwinism continues to claim that this unique human being has evolved from the animal kingdom.

Yana da matukar wahala a daidaita wannan ra'ayin na neo-Darwinism, wanda ya yarda da keɓantuwar mutum, da ainihin ra'ayin juyin halitta da Darwin ya gabatar. Duk da haka, dukkan masu ra'ayin juyin halitta suna dagewa sosai kan wannan matsayi, suna ba shi kamannin kimiyya na ƙarya.

Hanyar halitta ta musamman wacce ta haifar da bayyanar mutum, halitta mai wanzuwa daban, ita ce gaskiyar cewa Allah ya busa masa daga Ruhinsa. Wannan yana ba mu hoto gaba daya daban game da mutum da "bukatunsa na asali" fiye da na dukkan falsafolin kayan duniya, tare da dukkan koyarwar tattalin arziki, zamantakewa da siyasa da suke haifarwa, da dukkan ra'ayoyi da dabi'un da suke gabatarwa ga rayuwar dan Adam.

The unique method of creation which led to the emergence of man, a creature with its own separate existence, is the fact that God breathed in him of His own spirit. This gives us a totally different picture of man and his ‘essential needs’ from those of all materialistic philosophies, with all the economic, social and political doctrines they produce and all the concepts and values they advance for human life.

Da'awar cewa mutum ba komai ba ne face nau'in dabba mai ci gaba wanda ya samo asali daga dabbobi marasa ci gaba, tana kan zuciyar tunanin da Sanarwar Marxist ke yadawa, wadda ta ce muhimman bukatun mutum sune: abinci, abin sha, matsuguni da jima'i. Tabbas waɗannan bukatun asali ne na dabbobi. Ba za a iya sanya mutum a wani matsayi mafi wulakanci fiye da wanda wannan hangen nesa ya ba shi ba. Duk haƙƙoƙinsa da suka samo asali daga cewa bai yi kama da dabbobi ba, tunda yana da halaye na musamman na ɗan Adam, an hana shi su. An hana shi 'yancin imani, tunani da bayyana ra'ayi, da haƙƙinsa na zaɓar sana'arsa da inda zai zauna, haka kuma haƙƙinsa na sukar tsarin mulki da tushen ilimin sa. Ma haka ma, an hana shi har haƙƙin sukar jam'iyyar da ke mulki, ko waɗanda ma sun fi ƙasa da jam'iyyar, kamar shugabannin kama-karya a cikin gwamnatocin danniya masu ƙyama waɗanda ke mu'amala da mutane kamar garken tumaki kawai. Bayan haka, a falsafar kayan duniya, mutane ba su bambanta da dabbobin da suka taɓa samo asali daga gare su ba. Duk wannan wahala ana sanya mata suna mai daraja da 'gurguzu ta kimiyya'.

The claim that man is nothing but an advanced animal species that has evolved from lower animals lies at the heart of the concept promoted in the Marxist Declaration that the essential needs of man are: food, drink, shelter and sex. These are certainly the basic needs of animals. Man cannot be given a more degrading position than what this outlook assigns to him. All his rights that are derived from the fact that he is unlike animals, since he has his unique human qualities, are thus denied to him. He is denied his freedom of belief, thought and expression, and his right to choose his profession and where to live, as well as his right to criticize the system of government and its intellectual basis. Indeed he is denied even the right to criticize the party in power, or those who are even less than the party, such as despotic rulers in hateful dictatorial regimes that treat human beings as though they are no more than a flock of sheep. After all, human beings, in materialistic philosophies, are no different from animals from whom they had at one time evolved. All this misery is then ennobled as ‘scientific socialism’.