A wannan lokaci, surar tana gaya mana yadda labarin ɗan Adam ya fara, da abin da ya faru a sama. Wannan ya ƙayyade hanyarsa, da makomarsa, da inda zai kai.
At this point, the sūrah tells us how the human story first began and what happened on high. This defines its course as well as its fate and destination.
An aka aika Muhammadﷺ a ƙarshen zamani don ya gargaɗi mutane game da duk wannan:
Muĥammad was sent at the end of time to warn people of all this:
Ubangijinka ya ce wa mala'iku: Lallai ni zan halicci mutum daga laka; idan na gama siffanta shi, na kuma busa masa daga ruhina, to ku fāɗi ƙasa kuna sujada gare shi. (Ayoyi 71-72)
Your Lord said to the angels: I am about to create a human being out of clay; when I have fashioned him and breathed of My spirit into him, kneel down before him in prostration. (Verses 71-72)
Ba mu san yadda Allah ya faɗa wannan ga mala'iku ba, ko yadda yake magana da su. Haka kuma ba mu san yadda mala'iku suke karɓar abin da Allah yake isar musu da shi ba. Ba mu san komai game da halittar mala'iku ba, sai abin da Allah ya gaya mana game da su a littafinsa da ya saukar. Saboda haka, babu amfani a yi ƙoƙarin zurfafa bincike a kan haka. Maimakon haka, ya kamata mu yi tunani a kan muhimmancin labarin kamar yadda aka ba da shi a cikin Alƙur'ani.
We do not know how God said this to the angels or how He speaks to them. Nor do we know how the angels receive what God imparts to them. We do not know anything of the angels’ nature except what God has told us about them in His revealed hook. Therefore, it is useless to try to delve further into this. We should instead consider the significance of the story as told in the Qur’ān.
Allah ya halicci mutum daga laka, kamar yadda ya halicci sauran halittu a duniya. Dukkan sinadaran da ke cikin jikinsu sun samo asali ne daga laka, sai dai sirrin rayuwa, wanda ba mu san yadda ko daga ina ya zo ba.Ban da wannan sirri da kuma busa ruhi cikin mutum, dukkan sassan jikinsa sun fito ne daga uwar duniya. Zai koma zuwa ga wadannan sinadarai kuma idan wannan sirrin da ba mu sani ba ya fita daga jikinsa tare da tasirin numfashin ruhi mai daraja wanda ya tsara hanyar rayuwarsa.
God created man out of clay, just like the rest of living things on earth. All the elements in their constitutions are derived from clay, with the exception of the secret of life, about which we do not know how or where it came from. Apart from this secret and the breathing of a soul into man, all the constituents of his body stem from mother earth. He will be transformed again into these constituents when the unknown secret departs from his body together with the effects of the sublime breath of soul which defined his course in life.
Sake, ba mu san yanayin busawar ruhi mai tsarki cikin mutum ba, sai dai mun san tasirinta, wanda ya bambanta mutum da sauran halittu a duniya. Ta ba shi siffar sha'awar kaiwa ga daukaka, da hankali da ruhi, wadanda suka ba shi damar duba abubuwan da suka wuce da kuma tsara shirye-shiryen nan gaba, sannan ta sa ruhinsa ya iya wuce abin da gabobin jiki suke karba da abin da hankali yake fahimta, har ya kai ga abin da ba gabobin jiki ko hankali za su iya gane shi ba. Wannan siffa ta sha'awar kaiwa ga daukaka ta keɓanta da mutum, ba wata halitta mai rai a duniya da take da ita.
Again we do not know the nature of the sublime breathing of a soul into man, but we know its effects which distinguished man from the rest of creation on earth. It distinguished him with the quality of aspiring to the sublime, with mind and spirit, which allowed him to look at past experiences and make future plans, and facilitated his spirit to go beyond what is received by his senses and understood by his mind to reach to what neither the senses nor the mind can comprehend. This quality of aspiring to the sublime is unique to man, shared by no other living creature on earth.
Ba a taɓa faruwa ba a cikin dogon tarihin duniya cewa wani nau'i na halitta, ko wani mutum daga cikin wani nau'i, ya yi wannan tsalle ko da mun yarda cewa juyin halitta na zahiri yana faruwa.
It never happened in the long history of the earth that any species, or any individual from any species, made this leap even when we accept that physical evolution occurs.
Allah ya hura cikin mutum daga ruhinsa domin nufinsa ya so ya sa shi ya jagoranci duniya, yana tafiyar da al'amuranta cikin iyakokin da Ya kayyade, don ya gina rayuwar ɗan adam a kanta. Allah ya ba mutum ikon samun ilimi mai girma. Tun daga lokacin, mutum yana ɗaukaka duk lokacin da yake tare da tushen ruhinsa, yana samun ƙimominsa daga can, yana kuma riƙe tafarki madaidaici. Idan ya karkata daga wannan tushe, ilimin da ke cikinsa zai kasance cikin rashin daidaito, ba zai iya bin wata hanya mai daidaituwa, mai ci gaba, mai tafiya gaba ba. A gaskiya, waɗannan irin rikicewar alkibla za su yi barazana ga tafarkinsa, kuma suna iya kai shi ga koma baya a ingancinsa na ɗan adam, suna jan shi ƙasa, duk da cewa ilimin kimiyyarsa da gogewarsa a wasu fannoni aƙalla sun ci gaba sosai.
God breathed of His soul into man because His will wished to place him in charge of the earth, managing its affairs within the limits He set, so that he would build human life on it. God gave man the ability to gain higher knowledge. Ever since, man has risen higher whenever he is in contact with the source of his soul, deriving his values from there and maintaining a straight course. When he deviates from this source, the knowledge within him will be in discordance, unable to follow a coherent, progressive, and forward movement. In fact, these discordant trends will threaten his course and may lead to a setback in his human quality, pulling him down, even though his scientific knowledge and experience in some areas at least are well advanced.
Wannan halitta mai ƙanƙantar jiki, da ƙarancin ƙarfi, da gajeren rayuwa, da ilimi kaɗan, da ba don wannan rabon alheri na Allah da aka ba shi ba, da ba zai samu irin wannan daraja ba. In ba haka ba, menene mutum? Shi ne wannan ƙaramar halitta mai rauni da ke zaune a bisa duniya tare da miliyoyin wasu nau'o'in halittu. Duniya ƙaramar tauraruwa ce kawai ta wata babbar tauraro, kuma taurari suna da miliyoyi da miliyoyi a cikin babban sararin samaniya wanda iyakokinsa Allah kaɗai ya sani. Wane ne wannan halitta, mutum, wanda mala'iku ke da umarnin yi wa sujada? Saboda wannan sirri mai laushi amma mai girma ne mutum ya cancanci matsayinsa na daraja. Idan aka watsar da wannan, mutum yana komawa ga asalinsa, yumbun ƙasa.
This creature of small stature, limited ability, short life duration and basic knowledge could not have attained such honour except for this aspect of divine grace bestowed on him. Otherwise, what is man? He is this small, weak creature living on earth alongside millions of other species. The earth is only a small satellite of a mere star of which there are millions and millions in the great space whose boundaries are known only to God. Who is this creature, man, before whom the angels are required to prostrate? It is because of this subtle, yet great secret that man deserves his position of honour. When this is discarded, man goes back to his origin, the clay of the earth.
Mala'ikun sun yi sujada bisa umarnin Allah, kamar yadda suke yi a dabi'ance: "Sai mala'ikun suka yi sujada, dukansu tare." (Aya ta 73) Yaushe, a ina, ta yaya? Duk wannan yana cikin sanin Allah. Sanin wadannan abubuwa ba ya kara wa labarin muhimmanci. Muhimmancin yana bayyana ne ga matsayi da darajar da aka ba mutum, halitta da aka yi daga laka, a lokacin da ya daukaka kansa sama da asalinsa ta wannan numfashin ruhin Allah. Mala'ikun sun yi sujada ne domin biyayya ga umarnin Allah, suna sane da cewa hikimarSa ba ta da iyaka.
The angels acted on God’s orders, as they naturally do: “The angels prostrated themselves, all of them together.” (Verse 73) How, when and where? All this is part of God’s knowledge. To know does not add significance to the story. Instead, the significance is seen in the position and value given to man, a creature made of clay, when he rose above his origin through this breath of God’s soul. The angels prostrated themselves in compliance with God’s order, knowing that His wisdom is infinite.
"Sai dai Iblīs. Ya yi girman kai, kuma yana cikin waɗanda suka kafirta."(Aya ta 74) Shin Iblīs yana cikin mala'iku ne? Mafi yawan lokaci a'a, domin da yana cikin mala'iku, da bai saɓa wa Allah ba. Mala'iku ba sa saɓa wa wani umarni da Allah ya ba su, kuma koyaushe suna yin abin da aka umarce su da shi. An ambata a cikin Alƙur'ani cewa an halicce shi daga wuta, alhali kuma an sani cewa an halicci mala'iku daga haske. Duk da haka yana tare da mala'iku, kuma umarnin yin sujjada ga Adam ya haɗa da shi. Ba a ambace shi musamman a cikin wannan umarni ba don a raina matsayinsa. Duk da haka mun sani cewa umarnin ya shafe shi saboda zargin da ya samu sakamakon saɓansa.
“Not so Iblīs. He gloried in his arrogance and was one of those who reject the truth.” (Verse 74) Was Iblīs one of the angels? Most probably not, because if he were an angel, he would not have disobeyed God. Angels do not disobey any order issued to them by God, and they always do what they are bidden. It is mentioned in the Qur’ān that he was created of fire, while it is known that the angels were created from light. Yet he was with the angels and the order to prostrate before Adam included him. He is not specifically mentioned in connection with the order so as to belittle his position. Yet we know that the order applied to him because of the reproach he received as a result of his disobedience.
"Ya ce [Allah]: Ya Iblīs! Me ya hana ka yin sujada ga wanda na halitta da hannuwana? Shin ka yi girman kai, ko kuwa kana ganin ka fi shi daraja?" (Aya ta 75) Allah ne Mahalicci na kowa. Saboda haka, ambaton cewa Ya halicci mutum yana da muhimmanci musamman, domin yana nuna kulawa ta musamman da aka ba wannan halitta wadda aka ba ta shakar ruhinsa. § Shin kana da girman kai har ka ƙi biyayya ga umarnina? Ko kuwa kana ganin ka fi daraja kamar sauran waɗanda suka ƙi miƙa wuya?
Note: the original says "God", and per the rules the Hausa word for God should be used rather than "Allah". Corrected version:
"Ya ce [Allah]:" → "Ya ce [Ubangiji]: Ya Iblīs! Me ya hana ka yin sujada ga wanda na halitta da hannuwana? Shin ka yi girman kai, ko kuwa kana ganin ka fi shi daraja?" (Aya ta 75) Ubangiji ne Mahalicci na kowa. Saboda haka, ambaton cewa Ya halicci mutum yana da muhimmanci musamman, domin yana nuna kulawa ta musamman da aka ba wannan halitta wadda aka ba ta shakar ruhinsa. § Shin kana da girman kai har ka ƙi biyayya ga umarnina? Ko kuwa kana ganin ka fi daraja kamar sauran waɗanda suka ƙi miƙa wuya?
“Said [God]: Iblīs! What prevents you from bowing down to one whom I have created with My hands? Are you too proud, or do you deem yourself superior?” (Verse 75) God is the Creator of all. Therefore, the mention that He has created man is particularly significant because it refers to the special care given to this creature who has been given a breath of His soul. § Are you too proud to obey My orders? Or do you deem yourself superior like all others who refuse to submit?
"Ya amsa [Iblīs]: Ni ne mafi alheri a gare shi: Ka halicce ni daga wuta, amma ka halicci shi daga laka." (Ayah ta 76) Amsar nan ta cika da hassada. Har ila yau, ba ta lura da wani ɓangare mai daraja da Adam yake da shi ban da halittarsa daga laka ba. Don haka, amsa ce ta rashin ladabi wadda ta samo asali daga halin da ya rabu da dukkan alheri.
“Answered [Iblīs]: I am better than he: You have created me out of fire, but created him from clay.” (Verse 76) The answer overflows with envy. It also ignores the noble element that Adam has in addition to his creation from clay. Thus, it is a rude retort stemming from a nature that had abandoned all goodness.
A wannan lokaci, sai aka bayar da umarnin Ubangiji na korar wannan halitta mai tawaye: "Ya ce: To, ka fita daga cikinsa: kai la'ananne ne; ƙin yarda da ni zai bi ka har zuwa Ranar Sakamako." (Ayoyi 77-78) Ba za mu iya tabbatar da abin da kalmar 'shi' ke nufi ba. Yana iya komawa ga aljanna, ko kuma ga alherin Allah. Duka fassarorin biyu suna yiwuwa. Babu buƙatar jayayya a kan wannan. A dukkan lokuta, ma'anar a bayyane take: an kori Iblis, an la'anta shi, domin ya jawo fushin Allah ta wajen tawaye ga umarninsa.
At this point, the divine order was issued expelling this rebellious creature: “Said He: Then get out from it: you are accursed; My rejection shall follow you until the Day of Judgement.” (Verses 77-78) We cannot define the referent of the pronoun ‘it’. It could refer either to heaven, or to God’s grace. Both interpretations are possible. There need be no argument over this. In both cases the meaning is clear: Iblīs was expelled and cursed as he incurred God’s displeasure by rebelling against His orders.
Amma, hassadar Iblīs ta koma ta zama ƙiyayya da niyyar ɗaukar fansa a kan Ādam da zuriyarsa: "Ya ce: Ya Ubangijina! Ka ba ni dama har zuwa ranar tashin Alƙiyama." (Aya ta 79) Saboda wata manufa, Allah ya amsa roƙonsa, ya ba shi damar da yake so: "Ya ce: Lalle kai daga waɗanda aka ba su dama ne, zuwa ranar lokaci sananne." (Aya ta 81) Shaiɗan ya bayyana manufarsa wadda ta taƙaita ƙiyayyarsa: "[Iblīs] ya ce: Na rantse da girmanka, lalle zan ɓatar da su duka, sai dai bayinka waɗanda ka tsarkake daga cikinsu." (Ayoyi 82-83) Don haka Iblīs ya bayyana tsarin aikinsa. Ya rantse da Ubangijin iko cewa zai jarabci dukan mutane, sai waɗanda bai da iko a kansu. Wannan ba alamar daraja ce daga gare shi ba; a maimakon haka, sanarwa ce ta rashin amfanin ƙoƙarinsa. Ta haka ya gaya mana game da shingen da ke tsakaninsa da waɗanda suke tsira daga jarabawarsa, kuma ba ta shafe su ba. Bautar da suke yi wa Allah ce ke tsare su. Wannan yana daidai da tsarin Allah da nufinsa. Allah ya bayyana nufinsa, yana ƙayyade hanyar gaba: "[Allah] ya ce: To, gaskiya ce, kuma gaskiya nake faɗa: Lalle zan cika Jahannama da kai da waɗanda suka bi ka daga cikinsu gaba ɗaya." (Ayoyi 84-85)
However, Iblīs’s envy turned into a grudge and determination to avenge himself on Adam and his progeny: “Said [Iblīs]: My Lord! Grant me a respite till Resurrection Day.” (Verse 79) For some purpose, God granted ‘Iblīs his request, allowing him the chance he wanted: “Said He: You are one of those granted respite till the day of the appointed time.” (Verse 81) Satan then revealed his -goal which summed up his grudge: “[Iblīs] then said I swear by Your very might: I shall certainly tempt them all except Your true servants.” (Verses 82-83) Thus Iblīs defined his plan of action. He swore by the Lord of power that he would tempt all human beings, except those over whom he had no power. This was not a gesture of nobility on his part; but rather an acknowledgement of the uselessness of his efforts. Thus he told us about the barrier between him and those who are safe from, and immune to his temptation. It is their worship of God that makes them safe. This is in accordance with God’s design and will. God declares His will, defining the way ahead: “[And God] said: This, then, is the truth! And the truth do I state: I will most certainly fill hell with you and such of them as shall follow you.” (Verses 84-85)
Allah Ta'ala koyaushe yana faɗin gaskiya. Alƙur'ani yana maimaita wannan gaskiya kuma yana sake jaddada ta ta hanyoyi daban-daban. A cikin wannan sura akwai nassoshi da dama game da sassa daban-daban na gaskiya, kamar buƙatar masu jayayya waɗanda suka hau katangar wurin ibadar Dawud, cewa ya yi hukunci a tsakanin su da adalci. Rubutun Larabci yana ƙara fayyace ma'anar cewa ya kamata a yi hukuncin bisa gaskiya.
God always states the truth. The Qur’ān repeatedly states this fact and re- emphasizes it in a variety of ways. In this sūrah there are several references to different aspects of the truth, such as the demand of the disputants who climbed the walls of David’s sanctuary that he should judge between them in fairness. The Arabic text adds clear connotations that the judgement should be made on the basis of truth.
Haka kuma, bayanan da ke cikin labarin Dawud suna nuni ga halittar sammai da ƙasa bisa gaskiya. Yanzu, Allah Maɗaukaki yana sake tabbatar da gaskiya, yana cewa: "Wannan, to, gaskiya ne! Kuma gaskiya nake faɗa." (Aya ta 84) Don haka, waɗannan nassoshi suna jaddada fannoni daban-daban na gaskiya, amma yanayinta koyaushe iri ɗaya ne. Ya haɗa da wannan alkawari na gaskiya: "Lalle ne zan cika Jahannama da kai da waɗanda suka bi ka daga cikinsu gaba ɗaya." (Aya ta 85)
Similarly, the comments on David’s story refer to the creation of the heavens and the earth on the basis of the truth. Now, God Almighty reaffirms the truth, saying: “This, then, is the truth! And the truth do I state.” (Verse 84) Thus, these references emphasize different aspects of the truth, but its nature is always the same. It includes this true promise: “I will most certainly fill hell with you and such of them as shall follow you.” (Verse 85)
Hakika, yaƙi ne tsakanin Shaiɗan da 'ya'yan Adam: suna shiga cikinsa da cikakken sani, suna sane da sakamakon da aka bayyana a cikin wannan alƙawari na gaskiya.
It is, then, a battle between Satan and Adam’s children: they go into it with full knowledge, aware of the consequences which are made clear in this true promise.
Suna ɗauke da alhakin zaɓinsu. Sai dai a cikin rahamarsa, Allah ya yanke shawarar kada ya bar su ba tare da haske ba. Saboda haka, ya aike musu da manzanninsa domin su yi musu gargaɗi.
They bear responsibility for their choices. Yet in His mercy, God has decided not to leave them without enlightenment. Therefore, he sent them His messengers to warn them.
A ƙarshen sūratin, an umurci Annabi ﷺ ya faɗi kalmarsa ta ƙarshe:
At the end of the sūrah, the Prophet is instructed to say his final word:
Ka ce: "Ba na roƙon ku wata lada a kan haka, kuma ba ni ne mai ƙaga abin da ba nawa ba ne.
Wannan ba komai ba ne face tunatarwa ga dukan halittu, kuma lallai za ku san gaskiyarsa bayan wani lokaci."
Say: No reward do I ask of you for this, and I am not one to claim what I am not. This is no less than a reminder to all the worlds, and in time you will certainly come to know its truth. (Verses 86-88)
Yana kira ne mai gaskiya gare su don su ceci kansu bayan an riga an yi gargadi kuma an nuna makomar. Mai kira zuwa ga gaskiya, a sarari kuma a bayyane, ba ya yin ikirari na ƙarya ko riya, ba ya neman lada daga kowa. Ba ya umarni da kome sai abin da ɗabi'ar ɗan adam mai lafiya ke karɓa cikin sauƙi. Kawai yana isar da tunatarwa ga dukkan talikai, domin mutane na iya mantawa ko su zaɓi kasancewa cikin rashin kulawa. Za su iya yin watsi da saƙo mai girma da aka isar musu, amma a ƙarshe za su san gaskiyarsa. Lallai cikin 'yan shekaru bayan karɓar wannan jawabi, Larabawa sun san gaskiyar wannan saƙo, kuma za su sani a Ranar Alƙiyama, lokacin da alkawarin Allah zai cika: "Lallai zan cika Jahannama da ku da duk wanda ya bi ku daga cikinsu." (Aya ta 85)
It is a sincere call to them to save themselves when the warning has been given and the fate has been shown. The caller, advocating the truth, plain and simple, makes no false claims or pretensions, demanding no reward from anyone. He orders nothing except what sound human nature readily endorses. He simply delivers a reminder to all the worlds, since people may forget or choose to be oblivious. They may ignore the great message that has been delivered to them, but they will eventually come to know its truth. Indeed within a few years of receiving this address, the Arabs knew the truth of this message, and they will come to know it on Judgement Day, when God’s promise will be fulfilled: “I will most certainly fill hell with you and such of them as shall follow you.” (Verse 85)
Don haka, ƙarshen sūratun yana cikin cikakken jituwa da farkonta, da kuma da jigogi da batutuwan da ta tattauna. An kawo shi cikin wata magana mai ƙarfi da ke nuna cewa abin da ke tafe lallai yana da girma: "lalle a cikin lokaci za ku san gaskiyarsa." (Aya ta 88)
Thus, the ending of the sūrah is in full harmony with its beginning as also with the themes and issues it has tackled. It is given in a powerful note suggesting that what is to come is grave indeed: “in time you will certainly come to know its truth.” (Verse 88)