Huu ndio mwanzo wa safari kubwa ya maisha ya binadamu. Unaanza kwa kumpa jamii ya binadamu uwezo ili iweze kukaa duniani. Hapa rejeo ni kwa ukweli usiopingika ambao ulitangulia kuumbwa kwa wanadamu.

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.

"Tumekuweka imara duniani na Tumekupa humo njia za kujipatia riziki. Ni kidogo mno mnachoshukuru." (Aya ya 10) Muumba wa ardhi na wa binadamu ndiye aliyefanya iwezekane kwa jamii ya wanadamu kujiimarisha duniani. Ni Yeye aliyeipa ardhi sifa zake na tabia zake, na akaweka mizani hizi zote zinazowezesha maisha ya binadamu kustawi na kuwapa watu riziki na njia nyingine za kujipatia maisha.

“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.

Hakika ni Yeye aliyeifanya dunia iwe inafaa kudumisha maisha ya binadamu, kwa kuipa angahewa yake, ukubwa wake maalum, umbo lake na muundo wake, pamoja na umbali wake unaofaa kutoka kwenye jua na mwezi. Ni Yeye aliyeiweka katika mzunguko wake ili iweze kuzunguka jua, na akaipa kasi yake maalum na kuamua pembe inayofanya na mhimili wake. Mizani hii yote ni muhimu kama vile kuipa dunia uwezo wa kuzalisha riziki na vyanzo vya nishati ili kuwezesha maisha ya binadamu kuendelea na kustawi. Pia ni Mungu aliyemfanya binadamu kuwa bwana wa viumbe vyote duniani, akimpa uwezo wa kutumia uwezo na rasilimali za dunia kwa kuweza kutambua na kutumia sheria za maumbile.

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.

Kama si kwamba Mungu amemweka binadamu duniani na kumpa sifa hizi zote, binadamu, kiumbe dhaifu kwa hakika, asingeweza kufanya `ushindi juu ya maumbile’, kama wanavyosema watu wa jamii za jāhiliyyah, za zamani na za sasa. Asingeweza kusimama kidete mbele ya nguvu kubwa na zenye kulemea zinazofanya kazi katika ulimwengu.

Tunachoanza sasa ni hadithi ya maisha ya binadamu pamoja na matukio yake yote ya kusisimua. Inaanza kwa tangazo la kuja kwa kuzaliwa kwa binadamu. Tangazo hilo linatolewa katika sherehe tukufu iliyohudhuriwa na Jamii Tukufu, neno la Qur'ani linalorejelea malaika. Kama ishara zaidi ya heshima, hakuna mwingine isipokuwa Mwenyezi Mungu Mtukufu anayetoa tangazo hilo malaika wanapokusanyika, na Iblisi yupo, ingawa yeye si miongoni mwa malaika. Tukio zima linashuhudiwa na mbingu na ardhi na kila kitu ambacho Mungu amekiumba. Kwa hakika, ni tukio kubwa katika historia ya ulimwengu:

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:

Hakika Tumekuumbeni, kisha Tukakutengenezeni. Kisha Tukawaambia Malaika:

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

"Msujuduni Adam!" Wote wakasujudu, isipokuwa Iblisi:

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

Yeye hakuwa miongoni mwa wale waliosujudu. Na [Mungu] akasema: "Ni nini kilichokuzuia kusujudu pale nilipokuamuru?" Akajibu [Iblīs]:

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]:

"Mimi ni bora kuliko yeye: Wewe uliniumba kutokana na moto, na yeye ulimuumba kutokana na udongo." Mungu akasema: "Toka hapa! Si haki yako kujivuna hapa. Ondoka, basi; utakuwa daima miongoni mwa wenye kudhalilishwa." Akasema: "Nipe muda hadi Siku ambapo wote watafufuliwa [kutoka kwa wafu]." Mungu akajibu: "Hakika utakuwa miongoni mwa waliopewa muda." [Iblisi] akasema: "Kwa kuwa umeniacha nipotee, hakika nitawanyemelea kwenye njia yako iliyonyooka, kisha nitawajia kwa hakika kutoka mbele yao na nyuma yao, na kutoka kulia kwao na kushoto kwao; nawe utawakuta wengi wao si wenye shukrani." Mungu akasema: "Ondoka hapa, mwenye kudharauliwa, mwenye aibu. Kwa wale miongoni mwao watakaokufuata, hakika nitaijaza Jahannamu nanyi nyote."(Aya 11-18)

“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)

Mandhari hii inaonyesha aina tatu tofauti za viumbe vya Mungu: ya kwanza ni ile iliyopewa utii kamili na kujisalimisha kabisa. Katika tukio hili, wajibu wake unakamilika kwa unyenyekevu alioufanya, ambao ulidhihirika katika malaika wote kusujudu kwa Adam, kila mmoja wao, kama alivyoamrishwa na Mola wao. Aina ya pili ni ile ya kutotii kabisa na kiburi cha chuki, wakati ya tatu ni asili ya kibinadamu. Tutajadili hivi karibuni sifa za aina hizi za mwisho na jinsi zinavyofanya kazi.

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.

Naye [Mungu] akasema: "Ni nini kilichokuzuia usijisujudu wakati Nilipokuamuru?" Akajibu [Iblisi]: "Mimi ni mtukufu kuliko yeye. Wewe umeniumba kwa moto, nawe umemuumba kwa udongo."(Aya ya 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)

Iblisi hapa anadai kwa ajili yake mwenyewe maoni binafsi na haki ya busara ya kuamua kama atatii amri aliyopewa na Mungu au hatatii. Anataka kujengea kitendo chake juu ya kile kinachomwonekana kuwa cha kuhalalishwa. Bila shaka, pale Mungu anapotoa amri iliyo wazi hakuna mtu mwenye haki ya busara ya kuamua. Kinachobaki ni utiifu kamili na kutekeleza bila kasoro. Hata hivyo, Iblisi, akijua kikamilifu kwamba Mungu ndiye Muumbaji na Mtegemezi wa viumbe vyote, na ndiye anayeudhibiti ulimwengu kiasi kwamba hakuna kinachotokea bila ruhusa na idhini yake, anakataa kutii, akihalalisha uasi wake kwa mantiki yake mwenyewe: "Mimi ni bora kuliko yeye: Ulinimba kutoka moto, na yeye Ulimwumba kutoka udongo." (Aya ya 12) Mara moja alipokea jibu sahihi kwa kiburi chake: "[Mungu] Akasema: Toka hapa! Si haki yako kujivuna hapa. Ondoka basi; utakuwa daima miongoni mwa wadhalilishwa." (Aya ya 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)

Kufuatia kwa karibu tukio la kufukuzwa kwa Shetani kutoka Peponi, linafuata tukio jingine ambapo tunamwona Mwenyezi Mungu akiwatazama Adamu na mkewe. Ni wakati huu tu ndipo tunapotambua kwamba Adamu ana mke wa jinsi yake mwenyewe. Hatujui jinsi alivyopatikana. Kifungu hiki kinachosimulia hadithi ya uumbaji wa mwanadamu, pamoja na vifungu vinavyofanana nacho katika Qur'ani, hakituambii chochote kuhusu uumbaji wa mwanadamu wa kike. Simulizi zote zinazosema kwamba aliumbwa kutokana na ubavu wa Adamu ni za fasihi ya Waisraeli, na kwa hiyo si za kuaminika kabisa. Tunachoweza kusema bila hofu ya kupingwa ni kwamba Mwenyezi Mungu alimuumbia Adamu mwenzi wa jinsi yake, ili wawe wanandoa. Kuumba viumbe vyote kwa jozi ni sheria inayotumika kwa uumbaji wote. Mwenyezi Mungu anasema katika Qur'ani: "Na kila kitu tumekiumba kwa jozi, ili mpate kukumbuka." (51: 49) Tukizingatia kanuni hii, inaonekana kwetu kwamba si muda mrefu kabla ya Hawa kuumbwa, na kwamba uumbaji wake lazima ulikuwa kwa namna ileile ya uumbaji wa Adamu.

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.

Hata hivyo, Adam na mkewe wote wawili sasa wanaelekezwa ili kueleza amri ya Mungu kwao. Wanapewa uzoefu wao ili wawe tayari kutimiza nafasi yao ya msingi ambayo wameumbwa kwa ajili yake. Nafasi hii ni ya khalifa (naibu) wa Mungu duniani, kama inavyoelezwa wazi katika sura ya pili, Al-Baqarah (Ng'ombe), ambamo tunaambiwa: "Mola wako Mlezi alipowaambia malaika: Hakika mimi nitaweka khalifa katika ardhi." (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)

Shetani, kwa ubaya wake na akijua kwamba katazo la mti ule lilikuwa limekita kwa nguvu akilini mwao, alikusudia kulegeza athari yake kwa kuwahakikishia kwamba hawana cha kuogopa. Aliambatanisha hilo na kuwajaribu kwa kutimizwa matamanio yao. Aliapa kwao kwamba anawapa tu nasaha njema, na kwamba yuko mkweli katika nasaha hiyo: “Akawaapia: Hakika mimi ni miongoni mwa wenye kukushauri kwa nasaha njema.” (Aya ya 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).

Kwa kufuata matamanio yao na athari ya kuwahakikishia ya kiapo chake, Adamu na mkewe walisahau kwamba Shetani ni adui yao ambaye kamwe hawezi kuwaonyesha jambo jema. Waliacha kukumbuka kwamba Mwenyezi Mungu alikuwa ametoa amri kwao ambayo walipaswa kuitii, iwe waliitambua kusudi lake au la. Zaidi ya hayo, walisahau kwamba kila kitu hutokea kulingana na mapenzi ya Mwenyezi Mungu.

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.

Ikiwa ni mapenzi ya Mungu kwamba wasiwe wasiokufa au wasiwe na ufalme wa milele, basi hawatakuwa na hayo wala haya. Wakasahau yote haya wakaridhia kujaribiwa na Shetani. "Hivyo akawadanganya kwa hila. Na walipoonja wote wawili matunda ya mti huo, uchi wao ukadhihirika kwao, wakaanza kujifunika kwa majani ya Bustani. Mola wao Mlezi akawaita: `Je, sikukukatazeni mti ule na kuwaambia nyinyi wawili kwamba Shetani ni adui yenu wa wazi?" (Aya ya 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)

Jaribu hivyo lilikamilika na likazaa matunda yake machungu. Kwa kosa lao, Shetani aliwashusha kutoka daraja la kumtii Mungu hadi daraja la kumwasi Yeye.

The temptation was thus complete and yielded its bitter fruit. With their error, Satan brought them down from the level of obeying God to that of disobeying Him.

Kile tunachoambiwa katika sura hii kuhusu uumbaji wa Adam si hadithi tu. Ni uwasilishaji unaoeleza ukweli wa uumbaji wa binadamu, unaofafanua asili yake na chimbuko lake, pamoja na ulimwengu unaomzunguka na udhibiti alio nao juu ya maisha yake. Pia unalenga kueleza kanuni ambayo Mwenyezi Mungu anataka aitekeleze, mtihani anaowekewa, na hatima inayomngoja. Haya yote ni misingi ya msingi katika dhana ya Kiislamu ya maisha. Katika ufafanuzi wetu tutayagusa kwa ufupi tu, kwa kuwa yanashughulikiwa kwa undani zaidi katika kitabu kingine tofauti.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

Ukweli wa kwanza tunaoupata kutokana na kusoma historia ya kuwepo kwa binadamu na jinsi binadamu alivyoumbwa unaonyesha kuwa kuna maelewano kamili na kukamilika kati ya asili ya ulimwengu na uumbaji wa binadamu. Mpango wa Mungu, ambao una sifa ya kuwa wa kina na wa makini, unawahusu binadamu na ulimwengu wote. Ni mpango huu unaofanya kuwepo kwa binadamu kuwa matokeo ya mpango wa makusudi, si jambo la kubahatisha tu. Pia unafanya maelewano kati ya binadamu na ulimwengu kuwa ndiyo kanuni ya kawaida.

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.

Wale ambao hawana dhana sahihi ya Mungu na hawaelewi ipasavyo asili Yake, au hawampi heshima inayostahili Kwake, huweka vipimo vyao wenyewe vya kibinadamu juu ya mapenzi na matendo Yake. Wanapotambua kwamba mwanadamu ni kiumbe mmoja tu miongoni mwa viumbe wengi wanaoishi duniani, na kugundua kwamba dunia si zaidi ya chembe ndogo katika bahari ya ulimwengu, wao hudai kwamba "haiingii akilini" kwamba kuwepo kwa mwanadamu kuna kusudi maalum au kwamba mwanadamu ana nafasi ya kutekeleza katika mfumo mzima wa ulimwengu. Wengine husema kwamba kuwepo kwa binadamu ni jambo la bahati tu, na kwamba ulimwengu unauhasimu uwepo wa binadamu na maisha kwa ujumla. Haya si chochote zaidi ya mawazo ya upofu yanayotokana na kuweka viwango vya kibinadamu juu ya matendo ya Mungu.

Fakta ya pili inayopatikana katika simulizi ya mwanzo wa maisha ya binadamu ni kwamba mwanadamu si tu wa pekee miongoni mwa viumbe hai, bali pia ni mtukufu na mwenye heshima.

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.

Zaidi ya hayo, amepewa kazi kubwa. Anatembea katika upeo mpana na kushughulika na ulimwengu mbalimbali, ndani ya mfumo wa kujisalimisha kwake kwa Mungu peke yake. Dhana hii inapingana kabisa na falsafa za kimaada zilizobuniwa na binadamu, ambazo zinapuuza nafasi yake katika ulimwengu na kutoa umuhimu wote kwa maada na athari zake zisizoepukika. Pia inapingana na nadharia ya mageuzi, ambayo inamshusha binadamu hadi ulimwengu wa wanyama na kutojali sifa zake za pekee na tofauti. Vilevile, inapingana na falsafa ya Freud, inayotumia uchambuzi wa kisaikolojia kumwonyesha binadamu kama aliyepotea kabisa katika matope ya ngono, kiasi cha kwamba anaweza kujiinua tu kupitia tabia za kingono. Lakini heshima na utukufu ambao Uislamu unamtunukia binadamu haumfanyi kuwa mungu, kama alivyoonyeshwa na nadharia za kifalsafa zilizoundwa katika Zama za Mwangaza. Dhana ya Kiislamu inatofautishwa kwa kuwa ya ukweli na yenye uwiano kwa wakati mmoja.

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.

Kulingana na maana ya kauli zote za Qur'ani zinazozungumzia kuwepo kwa binadamu, tunaegemea zaidi kwenye maoni kwamba kuwepo kwa binadamu kulikuwa huru, lakini hatuwezi kusema hilo kwa uhakika kamili. Kuzaliwa kwa kiumbe huyu wa kipekee kulitangazwa katika mkutano mkubwa ulioshuhudiwa na Jamii Tukufu. Tangazo hilo lilitolewa kwa mkutano huu mtukufu na kwa ulimwengu wote na Mwenyezi Mungu Mtukufu. Katika simulizi nyingine ya tukio hili, lililoelezwa katika sura ya pili, dhamira ya binadamu ya kuwa khalifa duniani pia inatangazwa mwanzoni mwa uumbaji wake. Kisha alikabiliwa na mtihani wake wa kwanza mbinguni ili kumwandaa kwa kutekeleza majukumu ya ukhalifa.

Fakta ya tatu tunayoweza kuihitimisha kutoka katika kisa hiki ni kwamba licha ya upekee wa binadamu, au kwa sababu yake, yeye ni dhaifu katika baadhi ya vipengele vya muundo wake. Udhaifu wake unamfanya aweze kuongozwa na tamaa yake kuelekea uovu na kwenye kina kisicho na mwisho. Udhaifu wake mkuu mbili ni mapenzi yake ya kuishi na hamu yake ya kumiliki.

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.

Yeye yuko katika udhaifu wake mkubwa zaidi pale anapoacha mwongozo wa Mungu na kujisalimisha kwa tamaa yake, au kwa adui yake mkubwa aliyejiwekea jukumu la kumshawishi na kutomwacha kamwe.

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.

Lakini Mwenyezi Mungu ameonyesha rehema yake kwa binadamu kwa kutomwacha peke yake akijitengenezea njia yake kwa kufuata matakwa ya maumbile yake na akili yake bila msaada zaidi. Mwenyezi Mungu amemtumia wajumbe wa kumkumbusha na kumwonya, kama tutakavyoona katika aya inayofuata.

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.

Hii ndiyo wokovu halisi wa mwanadamu. Anaokolewa na matamanio yake na tamaa zake kwa kumgeukia Mungu, na anaokolewa na adui yake ambaye hukimbia kila mwanadamu anapomkumbuka Mola wake na kutafuta rehema Yake na thawabu Yake.

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.

Mambo haya yote yanaimarisha dhamira ya mwanadamu na kumsaidia kujiinua juu ya matamanio yake na udhaifu wake. Alipata mafunzo yake ya kwanza katika jambo hili akiwa bado mbinguni. Aliambiwa wakati huo kwamba mti fulani umekatazwa kwake. Mafunzo hayo yalilenga kuimarisha nia yake na kuonyesha upinzani wake dhidi ya majaribu na udhaifu. Ikiwa alishindwa katika uzoefu wake wa kwanza, uzoefu huo unapaswa kumsaidia vyema siku zijazo.

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.