Hadithi na simulizi ni sehemu inayojulikana ya Qur'ani, zikijirudia kwa msisitizo na undani tofauti tofauti. Muktadha ambamo simulizi au hadithi inatolewa kwa kawaida ndio huamua mstari mkuu na maudhui ya hadithi hiyo, pamoja na mtindo na umbo ambamo inawasilishwa. Mambo haya yote huchaguliwa ili yaendane na mandhari ya kiroho na kiakili ya maandishi, pamoja na vipengele vyake vya kisanaa. Kwa njia hii, hadithi au simulizi hutimiza kusudi lake lililokusudiwa na kuleta athari ya kisaikolojia inayotarajiwa.

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.

Baadhi ya watu wana maoni kwamba kuna marudio mengi katika Qur'ani, kwa sababu baadhi ya visa husimuliwa katika zaidi ya sura moja. Lakini kwa kutafakari kwa kina, mtu hugundua kwamba hakuna kisa wala tukio hata kimoja kinachosimuliwa mara mbili kwa namna kamili inayofanana. Kuna tofauti dhahiri za maelezo, mtindo na muundo. Kila mara kisa kinaposimuliwa, kina jambo jipya la kusema. Lalamiko la kwamba Qur'ani inajirudia halisimami.

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.

Baadhi ya watu wamefikia hata kupendekeza kwamba kuna kiwango fulani cha kubuni au kupotosha maelezo na matukio, pamoja na mwelekeo wa uhuru wa kisanii usiozingatia ukweli wa kihistoria. Lakini mtu yeyote anayesoma Qur’ani kwa lengo, kwa moyo mnyofu na wazi, ataona waziwazi kwamba mazingira ambamo simulizi linatolewa ndiyo huamua vipengele na kiwango cha maelezo yanayotolewa katika kila tukio mahususi. Mazingira hayo pia kwa kawaida huamua mtindo na namna simulizi inavyowasilishwa.

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.

Onyesho la mwanzo ni la kustaajabisha sana. Tuko mbele ya Mwenyezi Mungu na Jumuiya Tukufu ya malaika: "Mola wenu Mlezi alisema kwa malaika, 'Hakika nitaweka khalifa duniani.' Wakasema, 'Je, Utaweka humo mtu atakayeeneza ufisadi na kumwaga damu, ilhali sisi tunakutakasa na kukusifu?' Akasema, 'Hakika Mimi najua mnayoyajua msiyoyajua.'" (Aya ya 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)

Mungu, katika hekima yake isiyo na mipaka, aliamua kukabidhi mambo ya dunia na hatima yake kwa mwanadamu, na kumpa uhuru wa kutumia, kuendeleza na kubadilisha nguvu na rasilimali zake zote, ili kutimiza mapenzi na lengo la Mungu katika uumbaji, na kutekeleza dhamira kuu aliyopewa.

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.

Inaweza kudhaniwa, basi, kwamba mwanadamu amepewa uwezo wa kuchukua jukumu hilo, pamoja na stadi na nguvu zilizofichika zinazohitajika ili kutimiza kusudi la Mungu duniani.

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.

Inaweza, kwa hiyo, kuhitimishwa kwamba kuna muafaka kamili kati ya sheria zinazoitawala dunia na ulimwengu, na zile zinazotawala uwezo na vipaji vya mwanadamu. Lengo la muafaka huu ni kuondoa na kuepuka mgongano na mgongano wa moja kwa moja, na kuyalinda nguvu za mwanadamu zisizidiwe na nguvu kubwa za maumbile.

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.

Hii inaonyesha wazi kwamba mwanadamu anathaminiwa sana mbele ya Mungu, na anashika nafasi ya mbele katika mfumo wa ulimwengu, aliyopewa na Mungu mwenyewe. Hili limefupishwa vyema katika kauli tukufu: "Hakika ninaweka khalifa duniani." (Aya ya 30) Athari ya kauli hii inakuwa kubwa na ya kuvutia zaidi tunapotafakari mchango na mafanikio ya mwanadamu duniani na zaidi ya hapo.

Hadithi inaendelea: "Tulipowaambia malaika, 'Msujuduni Adamu', wakasujudu." (Aya 34) Hili bila shaka ni heshima ya juu kabisa aliyopewa mwanadamu. Kwa kuwa, licha ya ukweli kwamba angefanya ufisadi duniani na kumwaga damu, alitukuzwa juu ya malaika, akajaaliwa siri za elimu, na akapewa utashi huru na wa kujitegemea wa kuchagua hatima yake. Asili yake ya pande mbili, uwezo wake wa kuamua mwenendo wake mwenyewe, na amana aliyo nayo ya kufuata mwongozo wa Mungu kwa njia zake mwenyewe, vyote ni vipengele vya heshima kubwa anayopewa. Malaika walimsujudia Adamu kwa kutii amri ya Mungu, "isipokuwa Iblisi, aliyekataa, akajivuna kwa kiburi, na hivyo akawa miongoni mwa makafiri." (Aya 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)

Hapa tunaona uovu ukijidhihirisha katika mwenendo wa Shetani anapomwasi Mwenyezi Mungu, anapokataa bure kutambua heshima pale inapostahili, anapoendelea katika upotevu wake, na anapofunga akili yake dhidi ya ukweli.

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.

Kutokana na mwelekeo wa jumla wa simulizi, inaonekana kwamba Iblisi hakuwa miongoni mwa malaika; badala yake, alikuwa pamoja nao. Kwa maana, lau angekuwa malaika, asingeasi amri ya Mwenyezi Mungu, kwa kuwa sifa kuu ya malaika ni kwamba "hawamuasi Mwenyezi Mungu katika anayowaamuru, na hufanya wanayoamrishwa." (66:6) Kwamba muundo wa Kiarabu hapa unatoa ubaguzi kuhusu Iblisi hakumaanishi kwamba yeye ni, au alikuwa, miongoni mwa malaika. Ubaguzi huu unahalalishwa kwa msingi kwamba alikuwa pamoja na malaika. Hili ni sahihi kabisa katika lugha ya Kiarabu, ambayo inaruhusu muundo kama "kabila zima lilifika isipokuwa Ahmad" bila kumaanisha kwamba Ahmad ni mwanachama wa kabila hilo.

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.

Ni wazi kwamba Mwenyezi Mungu alipowaambia malaika kwamba Yeye alikuwa anamteua khalifa duniani, alikusudia Adamu na uzao wake waishi humo. Kwa hiyo, linazuka swali kuhusu kusudi la mti uliokatazwa na mtihani ambao Adamu na mkewe walilazimika kuupitia. Kwa nini yote hayo yalikuwa ya lazima ili kuhalalisha kushuka kwa Adamu duniani, ilhali alikusudiwa kuishi humo tangu mwanzo?

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?

Inaonekana kwamba haya yote yalikuwa sehemu ya mafunzo na maandalizi ya Adam kwa kazi iliyokuwa mbele yake. Jaribio hilo lilikuwa la lazima ili kuamsha nguvu zake za ndani na uwezo uliofichika wa kukabiliana na jaribu, ili aweze kuona kwa macho yake mwenyewe matokeo ya matendo yake na kuwajibika kwayo. Pia lilikuwa la lazima ili kumwezesha mwanadamu kumtambua adui wake, na kumpa ladha ya toba ili ahisi haja ya kumrudia Mungu na kutafuta msaada wake na msamaha wake.

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.

Tunda lililokatazwa, udanganyifu wa Shetani, Adam kupuuza ahadi yake na Mwenyezi Mungu, kosa lake kubwa, kutambua baadaye na huzuni kubwa kwa alichokuwa amekifanya, pamoja na kuomba msamaha wa Mwenyezi Mungu, vinajumuisha mzunguko unaojirudia daima wa uzoefu wa binadamu.

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.

Mwenyezi Mungu, kwa hekima yake isiyo na mwisho na rehema zake, ameona inafaa mwanadamu apitie uzoefu huu kabla ya kuja kukaa duniani, ambako atakuwa mtawala. Mwanadamu angekabiliana na uzoefu huu mara nyingi ili awe amejiandaa ipasavyo kustahimili ugumu wa mapambano yake na Shetani na uovu aliouwakilisha.

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.

Kwa kuzingatia hilo, sasa tutaangalia kwa makini lakini kwa ufupi dhana, ukweli na mawazo yanayoweza kutolewa kutoka kwenye hadithi hii.

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.

Miongoni mwa haya, la kwanza kabisa ni thamani kubwa ambayo Uislamu unampa mwanadamu, nafasi yake duniani, na nafasi yake katika mfumo wa ulimwengu wote, pamoja na maadili ambayo kwayo atahukumiwa. Sawa na hilo kwa umuhimu ni kujitolea kwa mwanadamu kwa agano la Mungu, ambalo ndilo msingi unaoijenga dhamira ya mwanadamu duniani.

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.

Heshima ya juu ambayo mwanadamu anapewa katika ulimwengu wa Mwenyezi Mungu inadhihirika katika mapenzi ya Mungu ya kumtangaza mwanadamu kuwa khalifa duniani, na katika ishara ya kuwaamuru Malaika wamsujudie, pamoja na laana iliyofuata kwa Iblīs aliyekataa kujiunga nao. Inadhihirika pia katika kujali na wema ambao Mungu amemjalia mwanadamu tangu mwanzo.

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.

Kutokana na hili yanajitokeza mambo kadhaa ya msingi na mambo ya kuzingatia ambayo yana umuhimu kwa pande zote mbili za maisha ya binadamu, yaani kiakili na kivitendo.

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

Ya kwanza kati ya hizi ni kwamba mwanadamu ndiye bwana wa dunia hii; kila kitu ndani yake kimeumbwa kwa manufaa yake na kwa furaha yake. Hili linamtukuza mwanadamu juu ya viumbe vyote vingine, na linakataza kumtiisha au kumdhalilisha kwa ajili ya mafanikio ya kimali. Utu wa mwanadamu lazima uheshimiwe na kulindwa; hakuna haki yake ya msingi wala thamani yake inayopaswa kukiukwa au kutumiwa vibaya kwa sababu yoyote ile. Vitu vya kimaada vimekusudiwa kumtumikia mwanadamu, na vimefanywa kukuza utu wake na kuboresha maisha yake. Kwa hiyo, ni jambo la kimantiki kwamba mafanikio yasipatikane kwa gharama inayodhoofisha thamani za msingi za kibinadamu, au kwa hasara ya heshima na uadilifu wa mwanadamu.

Hatimaye, tunayo mtazamo wa Kiislamu kuhusu dhambi na toba. Mtazamo huu ni wazi sana na rahisi, bila mafumbo wala mambo changamano. Dhambi na toba ni vitendo viwili vya kibinafsi sana. Tofauti na fundisho la Kikristo la 'dhambi ya asili', hakuna dhambi inayowekwa juu ya mtu kabla ya kuzaliwa kwake. Wala, kama Kanisa linavyodai, hakuna 'upatanisho wa kimungu' ambamo Yesu, ambaye wao wanadai kuwa mwana wa Mungu, alisulubiwa ili kuukomboa ubinadamu kutoka dhambi ya Adamu. Adamu alichukua jukumu kamili kwa dhambi yake, ambayo aliitenda mwenyewe. Baada ya kutubu, alisamehewa kwa urahisi na kwa wepesi. Dhambi zozote zitakazotendwa na wazao wa Adamu nazo zitakuwa za kibinafsi kabisa. Mlango wa toba na msamaha uko wazi kwa wote, bila vizuizi wala ubaguzi.

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.

Ni dhana rahisi na ya moja kwa moja inayotuliza akili na moyo wa kila mtu, na inamhamasisha mwanadamu kujitahidi kwa uwezo wake wote ili afanikiwe na kuiokoa nafsi yake, na asikate tamaa wala kukata matumaini kamwe. Kila mtu atawajibishwa kwa anachokifanya; hakuna atakayebeba mzigo wa mwingine.

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.

Hizi ni baadhi ya hisia ambazo simulizi ya Adam, kama inavyoelezwa katika Qur’ān, huibua. Zimejaa maana na mawazo, msukumo na ushauri wa ukarimu unaoweza kuwa msingi wa mfumo wa kijamii uliojengwa juu ya wema na maadili. Zinaonyesha umuhimu wa simulizi kama zile tunazozipata katika Qur’ān, na kuimarisha dhana na misingi ya mtazamo wa Kiislamu pamoja na maadili ambayo yameegemezwa juu yake.

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.