Al-Hijr (Mwanadamu na Adui Wake Aliyeapa) 26-48

Al-Hijr (Mwanadamu na Adui Wake Aliyeapa) 26-48 - Katika Kivuli cha Qur'ani | Quran Course

Aya hizi zinaanza sūrah kusimulia hadithi ya uumbaji wa binadamu. Ni hadithi ya asili ya msingi ya binadamu, ya ukweli na upotofu na vichocheo vyake vya msingi, hadithi ya Adam na dutu ambayo aliumbwa nayo, na yale yaliyotokea wakati wa uumbaji wake na baadaye. Qur’ān tayari imerejelea hadithi hii mara mbili katika sūrah zilizotangulia, yaani Sūrah 2 (Al-Baqarah, Ng'ombe) na Sūrah 7 (Al-A'raf, Vilima). Kila inapotajwa hutumikia kusudi maalumu, na husimuliwa kwa mtindo wake maalumu wenye mazingira ya kipekee. Kwa hiyo, vipindi vinavyosisitizwa kila mara ni tofauti, kama ilivyo mbinu na mdundo unaotumika.

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.

Katika sūrah zote tatu, simulizi linatanguliwa na kutajwa kwa kuanzishwa kwa wanadamu duniani kama khalifa wa Mwenyezi Mungu. Tunaona kwamba katika Sūrah 2, kimetangulia kifungu hiki: "Yeye ndiye aliyekuumbieni vyote vilivyomo ardhini. Kisha akaelekea mbinguni akazifanya mbingu saba. Naye ni Mjuzi wa kila kitu." (2: 29) Na katika Sūrah 7, aya iliyotangulia inasema: "Hakika Tumekuweka imara ardhini na Tumekujaalia humo njia za kujipatia riziki. Ni kidogo mno mnavyoshukuru." (7: 10) Hapa katika sūrah hii, simulizi la uumbaji linatanguliwa na kauli: "Na Tumeweka humo ardhini vyanzo mbalimbali vya riziki kwa ajili yenu, na kwa ajili ya wale ambao hamuwapi riziki. Hakuna kitu isipokuwa hazina zake ziko kwetu; wala Hatukiteremshi isipokuwa kwa kipimo maalum." (Aya 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)

Hata hivyo, katika kila moja ya sūrah hizi kisa cha uumbaji kinasimuliwa katika muktadha tofauti, kwa madhumuni maalum ya kila matumizi. Katika Sūrah 2, Al-Baqarah (Ng'ombe), kinachosisitizwa ni kuteuliwa kwa Adam kuwa khalifa duniani, ambayo ardhi yote pamoja na vilivyomo imewekwa kwa huduma ya mwanadamu: "Mola wako Mlezi alisema kwa Malaika, Hakika mimi ninaweka khalifa duniani." (2: 30) Malaika walipostaajabu kwa uteuzi huu, ambao sababu yake haikuwa wazi kwao, waliambiwa baadhi ya vipengele vyake: "Akamfundisha Adam majina ya vitu vyote kisha akawaonyesha Malaika akasema, Niambieni majina ya hivi, ikiwa mnasema kweli. Wakasema, Mtakatifu Wewe! Hatuna elimu ila uliyotufundisha. Hakika Wewe ndiye Mjuzi, Mwenye hekima. Akasema, Ee Adam! Waambie majina yao. Alipowaambia majina yao, akasema, Je, sikukwambieni kwamba mimi najua siri za mbingu na ardhi, na najua mnayoyadhihirisha na mnayoyaficha?" (2: 31-33) Kisha sūrah inasimulia jinsi Malaika walivyomsujudia Adam, huku Iblīs, au Shetani, akikataa kwa kiburi. Inaeleza kwamba Adam na mkewe walikaa peponi kabla hawajadanganywa na Shetani, kisha kufukuzwa peponi na kushushwa duniani ili watekeleze ukhalifa wao, baada ya kupitia uzoefu huo mchungu, kutubu na kumwomba Mungu awasamehe.

Yet in each of these sūrahs the story of creation is told in a different context, with a definite purpose for each usage. In Sūrah 2, The Cow, the point of emphasis is the appointment of Adam as a vicegerent on earth, which has been placed, with all its contents, at man’s service: “Your Lord said to the angels, I am appointing a vicegerent on earth.’“ (2: 30) As the angels wondered at this appointment, the reason for which was not readily apparent to them, they were told some of its aspects: “He taught Adam the names of all things and then turned to the angels and said, ‘Tell Me the names of these things, if what you say is true.’ They said, ‘Limitless are You in Your glory! We only know what You have taught us. Indeed, You alone are All-Knowing, Wise.’ He said, Adam! Tell them their names.’ When he had told them all their names, He said, ‘Have I not said to you that I know the secrets of what is in the heavens and the earth, and I know all that you reveal and conceal?’” (2: 31-33) The sūrah then relates how the angels prostrated themselves before Adam while Iblīs, or Satan, arrogantly refused. It tells how Adam and his wife resided in heaven before they were seduced by Satan and then their expulsion from heaven and fall to earth so that they could assume their vicegerency, having gone through such a painful experience and repented and asked God to forgive them.

Maoni kuhusu kisa kama kinavyosimuliwa katika Sura ya 2 yanatolewa kwa njia ya mawaidha kwa Wana wa Israili wakikumbushwa neema ya Mungu na kuheshimu ahadi zao kwake.

Comments on the story as told in Sūrah 2 are given in the form of an admonition to the Children of Israel to remember God’s grace and honour their pledges to Him.

Hii inahusiana kwa karibu na kuteuliwa kwa Adam, baba wa wanadamu, kuwa khalifa duniani na agano alilofanya na Mungu.

This closely relates to the appointment of Adam, the father of mankind, as vicegerent on earth and the covenant he made with God.

Katika Sura ya 7, Al-A'raf, msisitizo unawekwa juu ya safari ndefu kutoka peponi na kurudi tena, ukionyesha uadui usiokoma wa Shetani kwa mwanadamu tangu mwanzo kabisa. Kundi moja litarudi peponi kutoka hapo ambapo Shetani aliwatoa wazazi wao wa kwanza, na hawa wataingia peponi kwa sababu ya kutomtii Shetani. Kundi jingine, hata hivyo, litaingia motoni kwa sababu linafuata nyayo za Shetani, adui yao wa milele. Kwa hiyo, kama inavyosimuliwa katika Sura ya 7, hadithi inaeleza malaika kumsujudia Adam huku Shetani akikataa kwa kiburi kufanya hivyo. Shetani kisha alimwomba Mungu ampe muda hadi Siku ya Hukumu ili aweze kuwapotosha watoto wa Adam, sababu ya kufukuzwa kwake awali. Sura hiyo inasimulia kisha Adam na mke wake walivyokuwa peponi ambapo wangeweza kula matunda yake yote isipokuwa ya mti mmoja. Tunda hili lililokatazwa linafanywa kuwa njia ya kupima nia na utii wa mwanadamu. Inatuambia jinsi Shetani alivyojitahidi kuwashawishi Adam na Hawa wale tunda lililokatazwa hadi wakamkubali, na uchi wao ukadhihirika. Inaeleza onyo la Mungu kwao na kuanguka kwao duniani, mahali ambapo vita kubwa inafanyika. "Akasema: 'Shukeni mkiwa maadui kwa wengine, na mtakuwa na makao na riziki duniani kwa muda.' 'Humo mtaishi,' akaongeza, 'humo mtakufa, na kutoka humo mtatolewa [Siku ya Ufufuo].'" (7: 24-25) Sura kisha inafuatilia hatua zote za safari hadi wote watakaporudi na kusimama mbele ya Mungu juu ya jukwaa kubwa pana, kabla ya kuelekea kila kundi peponi au motoni: "Na watu wa motoni watawaita watu wa peponi: Tumwagieni maji kidogo, au mtupe baadhi ya riziki ambayo Mungu amewapa. Watajibu: 'Mungu amewaharamishia wote wawili makafiri.'" (7: 50) Hapo ndipo pazia linaposhushwa.

In Sūrah 7, The Heights, emphasis is placed on the long journey from heaven and back again, highlighting Satan’s unabating hostility to man from the very start. One group will go back to heaven from where Satan drove out their first parents, and these go to heaven by virtue of their disobedience of Satan. Another group, however, will go to hell because they follow the footsteps of Satan, their eternal enemy. Hence, as related in Sūrah 7, the story tells of the angels’ prostration before Adam while Satan arrogantly refused to do so. Satan then requested God to give him respite till the Day of Judgement so that he could seduce Adam’s offspring, the cause of his original expulsion. The sūrah then speaks of Adam and his wife situated in heaven where they could eat of all its fruits except for one tree. This prohibited fruit is made the means to test man’s will and obedience. It tells us the details of how Satan tried hard to persuade Adam and Eve to eat the forbidden fruit until they responded to him, when their nakedness was exposed. It speaks of God’s admonition of them and their fall to earth where the great battle takes place. “Said He: ‘Get you down hence, [and be henceforth] enemies to one another, having on earth your abode and livelihood for a while.’ ‘There shall you live,’ He added, and there shall you die, and from there shall you be brought forth [on the Day of Resurrection].” (7: 24-25) The sūrah then follows all the stages of the journey until all have returned and stood before God on the great wide stage, before going their separate ways to heaven and hell: “And the inmates of the fire will cry out to the dwellers of paradise: Pour some water on us, or give us some of the sustenance God has provided for you. They will reply: ‘God has forbidden both to the unbelievers.’“ (7: 50) At this point the curtains fall.

Hapa, katika sura hii, kama tutakavyoona, msisitizo umewekwa juu ya siri ya uumbaji wa Adam na mambo muhimu katika muundo wa mwanadamu, yanayomwongoza afuate ama Al-Ĥijr | MWANADAMU NA ADUI YAKE ALIYEAPA 269

Here, in this sūrah, as we shall see, emphasis is placed on the secret of Adam’s creation and the essential factors in man’s constitution, leading him to follow either Al-Ĥijr | M AN AND HIS SWORN ENEMY 269

mwongozo wa Mungu au njia potovu za Shetani. Kwa hiyo sura inaanza kwa kueleza kwamba Adamu aliumbwa kutokana na udongo mkavu unaolia sauti na tope jeusi lililoumbwa, kisha Mungu akampulizia roho yake tukufu. Pia inaeleza kwamba Shetani aliumbwa kabla yake, kutokana na moto wa upepo wa joto kali. Inasimulia jinsi malaika walivyomsujudia Adamu, huku Shetani akikataa kusujudu mbele ya binadamu aliyeumbwa kutokana na nyenzo duni namna hiyo, na jinsi Mungu alivyomfukuza mbinguni kwa laana kutokana na hilo. Kisha Mungu alikubali ombi la Shetani la kumpa muda hadi Siku ya Hukumu. Inaongeza pia kukiri kwa Shetani mwenyewe kwamba hana nguvu juu ya waja waaminifu wa Mungu. Nguvu zake ni juu ya wale tu wanaomtii yeye badala ya kumtii Mungu. Kisha inataja, bila maelezo marefu, hatima ya kila kundi kati ya hayo mawili. Ukosefu wa maelezo hapa unaendana na msisitizo kwamba mambo mawili ya msingi ni muundo wa binadamu na eneo ambalo Shetani anaweza kuathiri binadamu.

divine guidance or Satan’s erring ways. Hence it begins by stating that Adam is created out of sounding clay and black mud moulded into shape, before God breathed of His noble spirit into him. It also states that Satan was created before him, out of the fire of scorching winds. It tells of the angels’ prostration before Adam, while Satan refused to so prostrate before a human being created of such low material, and how, as a result, God expelled him from heaven with a curse. God then accepted Satan’s request to give him respite until the Day of Judgement. It adds Satan’s own admission that he has no power over God’s faithful servants. His power is only over those who submit to him in preference to submitting to God. It then states, without detail, the destiny of each of the two parties. The lack of detail here fits with the point of emphasis whereby the two essential factors are the human constitution, and the domain where Satan can influence man.

"Sanaa, Tulituumba binadamu kutoka udongo mkavu wenye mlio, kutokana na tope jeusi lililofinyangwa kwa umbo. Na majini tuliwaumba kabla yake kutokana na moto wa upepo wa joto kali." (Aya ya 26-27) Mwanzoni, tofauti ya maumbile ya viumbe hivi viwili imeelezwa wazi. Udongo mkavu unaotoa sauti unapogongwa, ambao asili yake ni tope jeusi lililopewa umbo maalum, ni tofauti kabisa na moto unaoelezwa hapa kuwa wa joto kali, unaovuma kwa nguvu. Baadaye tunajifunza kwamba kipengele kingine kiliongezwa kwenye maumbile ya binadamu, yaani kupuliziwa roho ya Mwenyezi Mungu ndani yake. Lakini maumbile ya Shetani yalibaki kuwa ya moto wa upepo wa joto kali.

“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.

Bwana wako alisema kwa malaika: Hakika mimi ninamuumba binadamu kutokana na udongo mkavu, wa tope jeusi lililoumbwa. Nitakapomkamilisha na kumpulizia roho yangu, basi msujudieni.' Hivyo malaika wote wakasujudu pamoja. Isipokuwa Iblisi, aliyekataa kuwa miongoni mwa wale waliosujudu. Mungu akasema: 'Iblisi! Kwa nini hukuwa miongoni mwa wale waliosujudu?' Akajibu: Mimi sitamsujudia binadamu ambaye Wewe umemuumba kutokana na udongo mkavu, wa tope jeusi lililoumbwa.' Mungu akasema: 'Basi toka humu, kwani wewe umelaaniwa, na laana itakuwa juu yako hadi Siku ya Hukumu.' (Aya 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)

Aya hizi zinaanza na hotuba ya Mungu kwa malaika. Lini, wapi, na vipi alisema haya yote ni mambo ambayo hatuna njia ya kuyajua. Hakuna kauli wazi katika Qur'ani wala katika Hadithi inayojibu maswali haya. Kwa kuwa mambo haya yako katika eneo la yaliyo nje ya uwezo wa kuona wa binadamu, hatuna njia ya kuyajua. Kwa hiyo jaribio lolote la kutoa majibu ni bure. Jambo hilo hilo linatumika kwa uumbaji wa binadamu kutokana na udongo mkavu, uliofinyangwa na kupewa umbo, na kupuliziwa roho ya Mungu.

These verses start with God’s address to the angels. When, where and how He said all this are details that we have no way of knowing. We simply have no clear statement in the Qur’ān or the Ĥadīth which answers these points. Since these details belong to the realm of what lies beyond human perception, we have no way of knowing them. Hence any attempt to provide answers is futile. The same applies to man’s creation out of a dry clay, moulded into shape, and infused with God’s spirit.

Tunaweza kurejea kauli nyingine za Qur’ani kuhusu jambo hili, hasa aya ya 23:12, “Hakika Tulimuumba mwanadamu kutokana na kiini cha udongo,” na aya ya 32:8, “Kisha Akamfanya uzao wake kutokana na mchanganyiko wa maji duni.” Kwa kuzitegemea kauli hizi tunaweza kusema kwamba mwanadamu na uhai wenyewe asili yake ni udongo wa ardhi. Vipengele vya msingi vya udongo huo vinapatikana katika muundo wa kimwili wa mwanadamu na viumbe hai vyote. Kuna hatua kadhaa kati ya udongo wa awali na uumbaji wa mwanadamu, na neno “mchanganyiko” linarejelea hatua hizo. Hayo ndiyo yote yanayoweza kusemwa kwa kutegemea matini tulizonazo. Nyongeza yoyote si zaidi ya mzigo unaoongezwa kwenye matini, ambao Qur’ani hauhitaji. Utafiti wa kisayansi unaweza kuendelea kwa njia yoyote iliyo mikononi mwake. Unaweza kutoa nadharia ambazo kisha zinathibitishwa kwa ushahidi thabiti au kurekebishwa iwapo hazitathibitika. Lakini hauwezi kufikia hitimisho linalopingana na ukweli uliotajwa katika Qur’ani, ambao unatuambia kwamba mfululizo wa uumbaji ulianza na vipengele vya udongo, na baadaye maji yakaongezwa kwake.

We may refer to other statements in the Qur’ān concerning this point, particularly verse 23: 12, “We create man out of the essence of clay,” and verse 32: 8, “He causes him i.e. man] to be begotten out of a line of a humble fluid.” We may say on the basis of these statements that man and life itself originally come out of the earth’s clay. The basic constituents of this clay are found in the physical constitution of man and all living organisms. There are several stages between the original clay and man’s creation, and to these the term, line’, refers. That is all that may be said on the basis of the texts we have. Any addition is no more than an overload added to the text, which the Qur’ān does not need. Scientific research may proceed with whatever means available to it. It may advance theories which are then either confirmed by hard evidence or amended if they cannot be proven. It cannot, however, make conclusions that are in conflict with the facts stated in the Qur’ān, which tell us that the line of creation started with the elements of clay, and to which water was later added.

Je, udongo huu umeinuliwa vipi kutoka katika hali yake ya awali ya vipengele hadi upeo wa uhai wa kiumbe hai, kisha hadi upeo wenye utukufu zaidi wa maisha ya binadamu? Hiyo ni siri ambayo hakuna binadamu anayeweza kuieleza. Hakika siri ya uhai hata katika kiumbe cha msingi au seli ya kwanza bado haijulikani. Hakuna anayedai kuwa ameifahamu kikamilifu. Kisha kuna siri ya maisha ya juu ya binadamu pamoja na sifa zake maalum za utambuzi, hisia na msukumo wa ndani, zinazomtofautisha binadamu na wanyama wengine wote. Nadharia mbalimbali zinaweza kujaribu kueleza siri hii, lakini zimelazimika kukiri kwamba binadamu ana sifa na tabia zake tofauti zinazomtenga tangu mwanzo kabisa wa maisha ya binadamu. Hawawezi kuthibitisha uhusiano wowote wa moja kwa moja na kiumbe chochote kilichoishi kabla ya binadamu, ingawa baadhi ya nadharia zinadai kwamba binadamu alibadilika kutoka viumbe wengine. Wala nadharia hizi haziwezi kukanusha dhana nyingine kwamba spishi tofauti zimejitokeza kila moja kivyake, ingawa baadhi zina daraja ya juu kuliko nyingine.

How has this clay been elevated from its original constituent nature to the horizon of organic life and then to the more sublime horizon of human life? That is a secret no human being can explain. Indeed the secret of life even in the basic organism or the initial cell remains unknown. No one claims to have fathomed it. Then there remains the secret of a human’s higher life with all its special features of perception, feeling and inspiration that distinguish man from all other animals. Different theories may try to explain this secret, but they have been forced to acknowledge that man has his own distinctive features and characteristics that single him out right from the very inception of human life. They cannot prove any direct relationship with any creature that lived before man, even though some theories claim that man evolved from other creatures. Nor can any of these theories disprove the other premise that different species have emerged separately, even though some are higher than others.

Hivyo, mwanadamu aliibuka kama spishi tofauti na mpya.

Man thus emerged as a separate, new species.

Qur'ani inaeleza utofauti wa mwanadamu kwa kauli wazi na rahisi: "Nitakapomkamilisha na kumpulizia roho yangu ndani yake." (Aya ya 29) Basi ni pumzi hii ya roho ya Mungu inayomtoa mwanadamu kutoka hali ya kiumbe-hai duni hadi hatua tukufu ya kibinadamu, tangu mwanzo wa kuumbwa kwake. Inamfanya kiumbe mashuhuri anayestahili kuwa khalifa duniani. Hili linatokeaje? Katika kujibu, tunauliza: ni lini kiumbe huyu wa kibinadamu aliweza kutambua jinsi Muumba anavyofanya kazi?

The Qur’ān explains man’s distinction in a clear and simple statement: “When I have fashioned him and breathed of My spirit into him.” (Verse 29) Thus it is this breath of God’s spirit that takes man from the state of a humble organic entity to the noble human stage, right from his inception. It makes of him a distinguished creature worthy of being vicegerent on earth. How does this happen? In answer we ask: when was this human creature able to perceive how the Creator works?

Sasa tunasimama juu ya msingi imara. Shetani aliumbwa kutokana na moto wa upepo wa joto kali, muda mrefu kabla ya kuumbwa kwa mwanadamu. Hiki ndicho kiwango cha juu cha elimu yetu. Asili ya Shetani na jinsi alivyoumbwa ni mambo ambayo hatuwezi kuyachunguza kwa undani. Hata hivyo, tunafahamu kwamba anashiriki baadhi ya sifa na moto wa upepo wa joto kali.

Now we can stand on solid ground. Satan was created out of the fire of scorching wind, long before man’s creation. This is as far as our knowledge goes. What Satan’s nature is and how he was created are matters which we cannot delve into. However, we do understand that he shares some characteristics with the fire of scorching wind.

Tunatambua kwamba yeye (Iblisi) anaweza kuathiri vipengele vinavyounda udongo wa mfinyanzi na tope, kwa kuwa ameumbwa kwa moto. Pia anasababisha madhara na hasiti kuyatekeleza, kwa kuwa moto aliouumbwa nao ni wa upepo wa kuunguza. Kisha simulizi inatufunulia kiburi chake na majivuno yake, ambayo katika ufahamu wetu si mbali sana na asili ya moto.

We realize that he can affect the elements constituting mud and clay, since he is made out of fire. He also causes harm and is not slow to inflict it, since the fire he is made of is that of scorching wind. Then the story reveals to us his conceit and arrogance, which is not far removed in our perception from the nature of fire.

Kisha uumbaji wa mwanadamu ulifanyika, ukianza na udongo wa mfinyanzi uliokauka, kisha kuongezwa roho tukufu iliyoleta utofauti wake na viumbe wote hai. Hili lilimpa sifa zake za kipekee za kibinadamu. Tangu mwanzo wa maisha ya binadamu, mwanadamu amefuata njia yake tofauti, huku wanyama wakibaki katika ulimwengu wao wenyewe.

Then man’s creation took place, starting with the sticky mud that had dried, then the adding of sublime spirit which brought about his distinction from all living creatures. This gave him his unique human characteristics. Right from the beginning of human life, man has followed his own separate line, while animals remained in their own domain.

Ni pumzi hii ya roho ya Mungu ndiyo inayompa mwanadamu kiungo chake na Jamii Kuu, ikimfanya astahili kuwasiliana na Mungu, kupokea ujumbe Wake, na kuvuka ulimwengu wa kimwili wa muundo wake wa mwili kuelekea ulimwengu wa kiakili wa mioyo na akili. Ni pumzi hii ya roho ya Mungu inayomwezesha mwanadamu kuvuka wakati na nafasi, na kuvuka kufikia kwa hisia zake na uwezo wake wa kimwili wa kuunda mitazamo na kupata hisia ambazo, wakati mwingine, huonekana kuwa zisizo na kikomo.

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.

Licha ya hayo yote, uzito wa udongo unamfanya ahitaji kila kitu ambacho katiba yake ya kiudongo inakihitaji, kama chakula, kinywaji, mavazi na kutimiza matamanio. Pia ana udhaifu wake, unaozaa dhana potofu na matamanio ya nafsi. Hata hivyo, tangu mwanzo, mwanadamu ni mchanganyiko wa vipengele hivi viwili visivyoweza kutenganishwa. Ana asili ya mchanganyiko wa kuunganika, si ya mchanganyiko wa kuchanganyika tu. Tunapaswa kuweka wazi ukweli huu akilini kila tunapozungumzia katiba ya mwanadamu inayotokana na udongo na roho tukufu. Vipengele hivi viwili haviwezi kutenganishwa katika asili yake. Katika hali yoyote, hakuna kipengele kinachofikia utawala kamili wa kumtoa kabisa kipengele kingine. Mwanadamu si udongo safi wala roho safi, hata kwa dakika moja. Kila kitendo na kila tendo analofanya linahusisha katiba yake yote, ambayo haigawanyiki.

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.

Kufikia usawa sahihi kati ya sehemu ya udongo na sehemu tukufu ndio kiwango cha juu zaidi ambacho mwanadamu ametakiwa kukifikia. Huo ndio hatua ya ukamilifu wa kibinadamu. Hakutakiwi kuiacha sehemu yoyote ya muundo wa maumbile yake ili awe malaika au mnyama. Kujaribu kupaa kwa namna inayovuruga usawa huo ni upungufu usiolingana na sifa asili za binadamu, wala na kusudi la uumbaji wake wa kipekee kwa namna hii.

Achieving a proper balance between the clay and the sublime elements is the highest level man is called on to achieve. That is the stage of human perfection. He is not required to shed either element of his constitution so as to become either angel or animal. To attempt a rise that disturbs the balance is a shortcoming that does not suit man’s essential characteristics, or the purpose of his creation in this unique fashion.

Mtu anayejaribu kuzuia silika zake za msingi za kimwili ni sawa na mtu anayejaribu kuzuia nguvu zake huru za kiroho. Wote wawili huenda zaidi ya maumbile ya kawaida ya binadamu, wakijilazimisha wenyewe kitu ambacho Mungu haukiidhinishi. Wote wawili hujiangamiza kwa kupotosha muundo wa msingi wa maumbile yao wenyewe. Watalazimika kutoa hesabu kwa Mungu kwa uharibifu kama huo.

A person who tries to suppress his basic physical instincts is the same as one who tries to suppress his free spiritual powers. Both go beyond straight human nature, imposing on themselves something that God does not sanction. Both destroy themselves by distorting the basic compound of their very nature. They will have to account to God for such destruction.

Hivyo ndivyo Mtume (rehema na amani ziwe juu yake) alivyomkemea mmoja wa Maswahaba zake aliyeamua kubaki bila kuoa, akiapa kutooa, na mwingine aliyeamua kufunga kila siku ya maisha yake, na wa tatu aliyeamua kutumia usiku wote kila usiku katika ibada. Ukemeaji wake uko wazi katika Hadith aliyoipokea mke wake `Ā’ishah, na mwishoni alisema: "Yeyote anayegeuka mbali na njia yangu, si katika mimi." ﷺ Uislamu umeweka sheria zake yenyewe kwa maisha ya mwanadamu, ukizingatia muundo wa binadamu. Umeanzisha mfumo wa kibinadamu ambao hauzuii hata kipengele kimoja cha uwezo wa kibinadamu. Lengo kuu la mfumo huu ni kuanzisha usawa kamili kati ya nguvu hizi, ili zote zifanye kazi pamoja, bila kumruhusu yeyote kati yake kuingilia nyingine. Uingiliaji wowote wa namna hiyo husababisha kukanushwa kwa nyingine, na kila utawala husababisha uharibifu. Mwanadamu anawajibika kwa kuhifadhi sifa muhimu za maumbile yake na kwa kuwajibika kwake mbele ya Mungu. Mfumo ambao Uislamu unauanzisha kwa maisha ya binadamu umeelekezwa katika kukuza sifa hizi ambazo Mungu amempa mwanadamu kwa kusudi maalum.

Hence the Prophet (peace be upon him) reproached one of his Companions for deciding to remain celibate, vowing not to marry, and another for having decided to fast every day of his life and a third who decided to spend all night every night in worship. His reproach is clear in a ĥadīth reported by his wife `Ā’ishah, and he said at the end: “Whoever turns away from my path does not belong to me.” Islam has formulated its own laws for human life taking into account man’s constitution. It established a human system which does not suppress a single aspect of human potential. The whole purpose of this system is to establish a perfect balance between these powers, so that they all work in concert, without allowing anyone of them to encroach on another. Any such encroachment leads to the negation of the other, and every dominance leads to destruction. Man is responsible for the maintenance of the essential characteristics of his nature and his accountability to God. The system Islam establishes for human life is geared to promote these characteristics which God has given to man for a clear purpose.

Yeyote anayetaka kuua silika za wanyama ndani ya binadamu huharibu muundo wake wa kipekee, kama vile anayetaka kuua silika zilizo za kibinadamu kwa asili, kama imani na kuamini yaliyo nje ya uwezo wa hisi zetu. Yeyote anayewanyima watu imani yao huharibu utu wao wa kibinadamu, kama vile anayewanyima chakula, kinywaji na mahitaji mengine ya kimwili. Wote wawili ni maadui wa binadamu, na wote wawili wanastahili kufukuzwa, kama vile tunavyopaswa kumfukuza Shetani.

Anyone who wishes to kill the animal instincts in man destroys his unique constitution, just like one who wishes to kill the essentially human instincts such as faith and believing in what lies beyond the reach of our perception. Anyone who deprives people of their faith destroys their human entity, just like one who deprives them of their food, drink and other physical needs. Both are enemies of man, and both deserve to be driven away just like we must drive Satan away.

Mwanadamu ni mnyama mwenye kitu cha ziada. Ana mahitaji yale yale ya mnyama, lakini ana mahitaji mengine kutokana na kitu hicho cha ziada. Mahitaji haya ya mwisho si duni kuliko "mahitaji ya msingi" kama wanavyodai wafuasi wa itikadi za kimaada, ambao kwa kweli ni maadui wa binadamu.

Man is an animal with something extra. He has the same needs as an animal, but he has other needs on account of that extra element. These latter needs are not inferior to the ‘essential needs’ as claimed by advocates of materialistic creeds who are, in truth, enemies of mankind.

Hizi ni mawazo tu yanayotokana na ukweli wa muundo wa asili ya mwanadamu, kama ulivyoelezwa katika Qur’ān. Tumeyataja kwa ufupi tu ili tusichelewe zaidi kujadili maandiko ya Qur’ān yanayohusu simulizi muhimu kuliko zote ya uumbaji wa mwanadamu. Hata hivyo, tutarejea mawazo haya mwishoni mwa majadiliano yetu.

These are simply thoughts derived from the truth of our human constitution, as stated in the Qur’ān. We have referred to them only briefly so that we do not delay any further the discussion of the Qur’ānic text relating the most important story of man’s creation. We shall however return to these thoughts at the end of our discussion.

Mungu alisema kwa malaika: "Hakika Mimi nitamuumba binadamu kutokana na udongo wa mfinyanzi, kutoka matope meusi yaliyoumbwa. Nitakapomkamilisha na kumpulizia roho Yangu, basi mwangukieni kwa kusujudu." (Aya 28-29) Na yale aliyosema Mungu yalitokea mara moja, kwa sababu neno Lake linaonyesha mapenzi Yake, na mapenzi Yake daima hutekelezwa. Hatuwezi kuhoji jinsi pumzi ya roho ya milele ya Mungu ilivyochanganyika na udongo ambao una uhai wenye mipaka. Hoja kama hizi si chochote zaidi ya mchezo usio na maana. Ni kweli ni mchezo wa kitoto unaofanywa na akili ya binadamu yenyewe. Unailazimisha akili ya binadamu kutoka katika uwanja wake yenyewe, ambamo inaweza kutumia uwezo wake wa kutambua, kutafakari na kuelewa. Mabishano yote yaliyoibuka kuhusu suala hili, za zamani na za sasa, yanaonyesha kutojua asili ya akili ya binadamu, sifa zake na mipaka yake. Inailazimisha tu akili ya binadamu kujaribu kupima kazi ya Mungu kwa vipimo vya kibinadamu. Huo ni msingi uliokosewa kabisa.

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.

Mungu anasema tu kwamba jambo hili limetokea bila kueleza jinsi lilivyotokea. Kwa hiyo, tukio lenyewe ni ukweli ambao akili ya mwanadamu haiwezi kuukataa. Hata hivyo, akili haiwezi kulithibitisha kwa tafsiri yoyote inayoibuni yenyewe, isipokuwa kwa kukubali kile ambacho Mungu amesema. Mwanadamu ni kiumbe chenye mwanzo, na kwa sababu hiyo, hawezi kuhukumu kile kilicho cha milele, wala jinsi Muumba wa milele anavyoumba. Akili ya mwanadamu inapokubali hoja hii, huacha kutumia nguvu zake katika mabishano yasiyo na matunda.

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.

Je, nini kilifuata baada ya Mwenyezi Mungu kutoa amri kwa malaika wajisujudu mbele ya Adamu? "Basi malaika wote wakasujudu pamoja." (Aya ya 30) Hilo ndilo lililo katika tabia ya uumbaji huu wa Mwenyezi Mungu, yaani malaika. Wao hutii amri za Mungu, chochote kile, bila kubishana wala kuchelewa. Hata hivyo, jambo lingine pia lilitokea wakati huo huo: "Isipokuwa Iblisi, aliyekataa kuwa miongoni mwa waliosujudu." (Aya ya 31)

What happened after God issued His order to the angels to prostrate themselves before Adam? “Thereupon, the angels, one and all, prostrated themselves.” (Verse 30) That is in the nature of this aspect of God’s creation, the angels. They obey God’s orders whatever they are, without argument or delay. However, something else also took place at the same time: “Not so Iblīs, who refused to be among those who prostrated themselves.” (Verse 31)

Iblīs ni wa aina tofauti ya viumbe, tofauti na malaika. Yeye aliumbwa kwa moto, ilhali malaika waliumbwa kwa nuru. Wao hawamwasi Mwenyezi Mungu, kwa amri yoyote Yake itakayokuwa. Yeye, kwa upande mwingine, alimwasi Mwenyezi Mungu, akikataa amri Yake.

Iblīs belongs to a different type of creation, separate from the angels. He is created out of fire while they are created out of light. They do not disobey God, whatever His command may be. He, on the other hand, disobeyed God, rejecting His command.

Kwa hakika, basi, yeye si mmoja wa malaika, wala hakuwahi kuwa. Kwamba hapa tuna aina ya istithnāʾ (kutengwa), iliyoelezwa kwa msisitizo zaidi katika maandishi ya Kiarabu, inahusu kile kinachoitwa katika elimu ya lugha ya Kiarabu ‘istithnāʾ isiyo na matokeo’. Inakubalika kusema kwa Kiarabu: “Familia ya Jones imekuja isipokuwa Ahmad”, pale unapojua kwamba Ahmad si wa familia ya Jones, lakini yuko daima pamoja nao. Sasa kwa kuwa amri iliyotajwa hapa ilitolewa kwa malaika, inawezaje kumhusu Iblīs? Kwamba amri hiyo hiyo ilitolewa kwa Iblīs imeelezwa wazi katika Sūrah 7, Al-Aʿrāf. Huko amri kwa Iblīs inatajwa katika aya ya baadaye, pale Mwenyezi Mungu anapomhoji: “Ni nini kilichokuzuia kusujudu pale nilipokuamuru?” (7: 12) Hii ni dalili wazi kwamba Iblīs alipewa amri hiyo hiyo. Huenda angejumuishwa katika amri aliyopewa malaika, kama alikuwa pamoja nao wakati huo, au huenda amri tofauti ilitolewa kwake. Hata hivyo, hili halikutajwa hapa, na hii inaonyesha kwamba yeye ana nafasi ya chini sana kuliko malaika. Zaidi ya hayo, maandiko tuliyonayo, pamoja na mwenendo wa Shetani mwenyewe, yote yanaonyesha kwamba hakuwa mmoja wa malaika.

For certain, then, he is not, and never was, one of the angels. That we have here a form of exception, more strongly pronounced in the Arabic text, refers to what is called in Arabic linguistics ‘inconsequential exception’. It is acceptable to say in Arabic: “The Joneses have come except for Ahmad”, when you know that Ahmad does not belong to the Jones family, but is always with them. Now since the order stated here has been issued to the angels, how could it apply to Iblīs? That the same order was issued to Iblīs is clearly stated in Sūrah 7, The Heights. There the order to Iblīs is mentioned in a later verse, when God questions him: “What has prevented you from prostrating yourself when I commanded you?” (7: 12) This is clear proof that Iblīs was given the same order. He might have been included in the order given to the angels, if he was with them at the time, or perhaps a separate order was issued to him. However, this is not mentioned here and this shows that he is of a far lesser position than the angels. Furthermore, the texts we have, and Satan’s own behaviour, all demonstrate that he was not one of the angels.

Inapaswa pia kutajwa kwamba tunashughulika hapa na mambo yanayohusu ulimwengu mwingine, na kwamba hatuwezi kuyafahamu hali yake wala jinsi yalivyotokea, isipokuwa ndani ya maana ya matini tulizonazo. Akili ya kibinadamu wala mawazo hayana nafasi yoyote katika jambo hili.

It should be also mentioned that we are dealing here with matters that belong to a different realm, and that we cannot fathom their nature or how they took place, except within the meaning of the texts we have. Neither human reason nor imagination has any role to play here.

“Mungu alisema: ‘Ewe Iblīs! Kwa nini wewe si miongoni mwa wale waliosujudu?’ [Iblīs] akajibu: ‘Mimi si wa kujisujudu kwa binadamu ambaye Wewe umemuumba kutokana na udongo wa mfinyanzi, kutokana na tope lililofinyangwa kuwa na umbo.’” (Aya 32-33) Hivyo ndivyo maumbile ya kiumbe huyu, ambaye aliumbwa kutokana na moto wa upepo mkali unaounguza, yalivyojitokeza. Tunaona kwamba kiburi, majivuno na uasi ni sehemu ya asili yake. Iblīs anataja udongo na tope, lakini hataji roho tukufu inayochanganyika bila kurudi nyuma na tope hilo. Katika jeuri yake anatangaza kwamba kiumbe mkubwa kama yeye hawezi kujisujudu kwa binadamu ambaye Mungu amemuumba kutokana na tope lililofinyangwa kuwa na umbo.

“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.’“ (Verses 32-33) Thus the nature of this creature, who was created out of the fire of scorching winds, has surfaced. We see that arrogance, conceit and disobedience are part of his nature. Iblīs mentions the clay and mud, but does not mention the sublime spirit that mixes irrevocably with that mud. In his insolence he declares that a great creature like him could not prostrate himself to a human being whom God has created out of mud moulded into shape.

Mtazamo kama huo huleta matokeo yake ya asili: "Mungu akasema: 'Basi toka hapa, kwa maana wewe umelaaniwa, na laana itakuwa juu yako hadi Siku ya Hukumu.'" (Aya 34-35)

Such an attitude leads to its natural consequence: “God said: ‘Then get out of here, for you are accursed, and the curse shall be on you till the Day of judgement.’“ (Verses 34-35)

Hii ni malipo ya haki kwa uasi na kukaidi.

This is a just reward for disobedience and rebellion.

Katika hatua hii, tabia zake mbaya zinajitokeza kikamilifu. Tunaona jinsi anavyoshikilia visasi vyake na jinsi anavyopanga kueneza uovu: “Akasema: Mola wangu Mlezi, nipe muhula mpaka siku watakapofufuliwa.’ [Mungu] akasema: ‘Wewe ni miongoni mwa waliopewa muhula mpaka siku ya wakati uliowekwa.’” (Aya 36-38) Anaomba muhula mpaka Siku ya Kiyama, lakini si ili apate fursa ya kutubia dhambi yake aliyoitenda mbele ya Mungu Mtukufu. Si kwa ajili ya kulipia dhambi yake ndiko anakotaka apewe muhula wa kutokufa mpaka Siku ya Kiyama, bali ni ili alipize kisasi kwa Adam na watoto wake. Anajilipizia kisasi dhidi ya binadamu kwa kufukuzwa kwake na laana aliyoipata. Hivyo anamlaumu Adam kwa kufukuzwa kwake, badala ya kukiri kwamba ilikuwa matokeo ya kiburi chake mwenyewe cha dhambi.

At this point, his evil characteristics come out in full force. We see how he nurses his grudges and how he plans to spread evil: “He said: My Lord, grant me a respite till the Day when all shall be resurrected.’ [God] said: ‘You are among those who are granted respite till the Day of the appointed time.’“ (Verses 36-38) He requests respite to the Day of Judgement, but not to have the opportunity to repent of his sin which he has committed in the presence of God Almighty. It is not to atone for his sin that he wants to be spared death until the Day of Judgement, but rather to exact revenge on Adam and his offspring. He is avenging himself against mankind for his expulsion and the curse that he has incurred. He thus blames Adam for his expulsion, instead of acknowledging that it was the result of his own sinful insolence.

"[Iblisi] alisema: ‘Mola wangu, kwa kuwa Umenitia katika upotovu, nitawapambia [uovu] duniani, na hakika nitawapoteza wote kwa upotovu mkubwa, isipokuwa wale miongoni mwao ambao ni waja Wako waliotakaswa.’" (Aya 39-40) Ni Iblisi mwenyewe aliyechagua uwanja wa vita, ambao ni dunia. "Nitawapambia uovu duniani." (Aya 39) Pia anataja silaha atakayotumia. Atawajaribu wanadamu kwa kuufanya ubaya uonekane mzuri, ili wajaribiwe kuufanya.

“[Iblīs] said: ‘My Lord, since You have let me fall in error, I shall make [evil] seem fair to them on earth, and I shall most certainly beguile them all into grievous error, except for those of them who are truly Your faithful servants.’“ (Verses 39-40) It is Iblīs himself who has chosen the battleground, which is the earth. “I shall make evil seem fair to them on earth.” (Verse 39) He also states what he will use for a weapon. He will simply tempt mankind by making what is foul appear to be fair, so that they are tempted to do it.

Kwa kweli, hakuna binadamu anayejiingiza katika mambo maovu isipokuwa mambo hayo yanamwonekana kuwa mazuri kwake kwa hila fulani anayofanyiwa na Shetani. Hivyo anayaona mambo hayo maovu katika sura tofauti na yalivyo kweli. Kwa hiyo watu wanapaswa daima kukumbuka silaha ambayo Shetani anaitumia. Wakiona kitu chenye kuvutia na kujaribiwa, wahakikishe kwamba huenda Shetani ndiye aliyekifanya kionekane hivyo. Kimbilio sahihi ni kuhakikisha kwamba uhusiano wao na Mola wao unabaki umenyooka kwa kumwabudu kama inavyostahili kuabudiwa. Hata kwa kauli yake mwenyewe, Shetani hana mamlaka juu ya waja waaminifu wa Mungu: "Hakika nitawapoteza wote kwa upotevu mkubwa, isipokuwa wale miongoni mwao ambao ni waja wako waliotakaswa." (Aya 39-40) Mungu huwachagua kutoka miongoni mwa waja wake wale wanaojitakasa na maovu yote na kumwabudu Yeye peke yake, kana kwamba wanamwona. Ni juu ya watu kama hao ambapo Shetani hana nguvu yoyote.

In fact, no human being resorts to foul things unless these seem fair to him by some trick perpetrated by Satan. Thus he sees such foul things in a guise which is different from what they truly are. Hence people should always remember the weapon which Satan uses. If they find something attractive and are tempted, they should make sure lest it has been made to appear so by Satan. Proper refuge is to ensure that their link with their Lord is kept in fine tuning by worshipping Him as He should be worshipped. Even according to his own statement, Satan has no power over God’s faithful servants: “I shall most certainly beguile them all into grievous error, except for those of them who are truly Your faithful servants.” (Verses 39-40) God chooses from among His servants those who purge themselves of all evil and worship Him alone, as though they see Him. It is over such people that Satan holds no sway.

Shetani anajua kwamba sharti hili alilolitaja mwenyewe ni jambo ambalo hawezi kulibadilisha kwa sababu ni sehemu ya sheria zinazotawala tabia ya binadamu. Hivyo, jibu kwa maneno ya Shetani ni: "Akasema: Hii ndiyo njia iliyonyooka kwangu. Hutakuwa na mamlaka juu ya waja wangu, isipokuwa wale waliopotea wanaokufuata." (Aya 41-42) Hii ndiyo njia iliyowekwa kwa mapenzi ya Mwenyezi Mungu kama hakimu wa mwisho kuhusu uongofu na kupotea. "Hutakuwa na mamlaka juu ya waja wangu" (Aya 42). Wao hawaathiriwi na hila zako wala mipango yako, kwa sababu wanafunga kila njia ya kuingia katika akili na nyoyo zao. Daima wanamtazamia Mwenyezi Mungu kwa uongofu, na wanajua kinachomridhisha kwa asili yao, ambayo wameitakasa kutokana na dhambi zote. Shetani anayo nguvu tu juu ya "wale wanaochagua kumfuata," kwa kuwa wamekuwa katika upotevu, wakiwa mbali sana na njia iliyonyooka. Wale waliojitolea kwa Mwenyezi Mungu hawataachwa bila uongofu.

Satan knows that this condition which he himself has stated is one which he cannot change because it is part of the laws governing human nature. Hence, the reply to Satan’s words: “Said He: This is, with Me, a straight way. You shall have no power over My servants, except for those who, having fallen into error, choose to follow you.’“ (Verses 4142) This is the way established by the will of God as a final arbiter with regard to guidance and going astray. “You shall have no power over My servants.” (Verse 42) They are immune to your devices and schemes, as they close all entry points to their minds and hearts. They always look to God for guidance, and they know what pleases Him by their nature which they purge of all sin. Satan has power only over ‘those who choose to follow’ him, as they have been in error, going far astray. Those who dedicate themselves to God will not be left without guidance.

Matokeo pia ni dhahiri. Imetajwa mwanzoni kabisa: "Hakika Jahannamu ndiyo ahadi yao wote. Ina milango saba, kila mlango una sehemu yake maalum miongoni mwao." (Aya 43-44) Wale waliopotea wamegawanyika katika makundi mbalimbali. Kila mlango wa Jahannamu utakuwa na sehemu yake miongoni mwao, kulingana na asili ya matendo yao.

The outcome is also clear. It is stated right at the beginning: “For all such, hell is the promised destiny. It has seven gates, with each gate having its allotted share of them.” (Verses 43-44) For those who go astray are of different categories. Each gate to hell will have its portion from among them, according to the nature of their deeds.

Hii inamaliza tukio la mwanzo wa maisha ya binadamu, ikisisitiza sana funzo linalopaswa kujifunzwa. Inaeleza jinsi Shetani anavyopata njia ya kuingia katika nafsi ya binadamu, akijaribu kuushinda utukufu wa roho iliyopulizwa ndani ya mwanadamu kwa sifa za asili yake ya udongo. Wale wanaodumisha uhusiano wao na Mungu, wakisisitiza sifa zao za kiroho, hawatakuwa na chochote cha kuogopa kutoka kwa Shetani.

This ends the scene of the beginning of human life, putting great emphasis on the lesson to be learnt. It tells how Satan finds his way into the human soul, trying to overpower the sublimity of the spirit breathed into man with the characteristics of his clay origin. Those who maintain their links with God, emphasizing their spirit characteristics will have nothing to fear from Satan.

Hatima ya waumini wanaofuata ukweli pia imeelezwa hapa: “Wacha Mungu watakaa katikati ya bustani na chemchemi. [Watapokelewa kwa salamu]:

The destiny of the believers who follow the truth is also outlined here: “The God- fearing shall dwell amidst gardens and fountains. [They are received with the greeting]:

"Ingieni hapa kwa amani na usalama." Tutakuwa tumeondoa katika nyoyo zao hisia yoyote iliyofichika ya chuki, [nao watapumzika] kama ndugu, wakitazamana, juu ya viti vya kupumzikia. Uchovu hautawagusa kamwe humo, wala hawatalazimishwa kutoka humo kamwe." (Aya 45-48)

‘Enter here in peace and security.’ We shall have removed from their hearts any lurking feelings of malice, [and they shall rest] as brothers, facing one another, on couches. No weariness shall ever touch them there, nor shall they ever be made to depart.” (Verses 45-48)

Wacha Mungu ni wale ambao daima wako macho, wakijaribu kuepuka kile kinachomchukiza Mungu au kinachostahili ghadhabu yake. Inaweza kusemwa kwamba "chemchemi" zilizotajwa hapa zinalingana na malango ya moto wa Jahannam. Watu hawa wanaingia peponi "kwa amani na usalama", jambo linalotofautiana na hofu na taharuki wanazohisi wale wanaoenda Jahannam. "Chuki" na hisia mbaya zinaondolewa mioyoni mwao, jambo linalotofautiana na kinyongo ambacho Shetani daima anacho dhidi ya binadamu. Kazi zao njema katika maisha haya zinalipwa kwa kuwa salama, wakiwa huru kutokana na hisia zote za uchovu na kuchoka.

The God-fearing are those who are on the alert, trying always to avoid what displeases God or incurs His anger. It may be said that the ‘fountains’ mentioned here correspond to the gates of hell. These people enter heaven ‘in peace and security’ which contrast with the fear and panic felt by those who go to hell. ‘Malice’ and ill feelings are removed from their hearts, which contrasts with the grudge that Satan always feels against human beings. Their good labours in this life are rewarded by their being secure, free from all feelings of tiredness and weariness.

Hadithi ya uumbaji wa mwanadamu na kuwekwa kwake duniani inastahili maelezo ya kina, lakini hapa tutagusia baadhi tu ya vipengele vyake, kama inavyofaa kulingana na namna inavyosimuliwa katika sūrah hii.

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.

Sura hii inatoa ujumbe wazi kuhusu kiumbe maalum kinachoitwa mwanadamu.

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

Yeye ana muundo wa kipekee unaompa zaidi ya umbile la kimwili analoshiriki na viumbe hai wengine. Bila kujali uhai ulivyoanza na viumbe hai vilivyokuja kuwepo, mwanadamu anatofautishwa na sifa nyingine iliyotajwa katika Qur’ani, inayotokana na kupulizwa kwa roho ya Mwenyezi Mungu ndani yake. Sifa hii si matokeo ya mageuzi endelevu ya mwanadamu, hatua baada ya hatua, kama inavyodaiwa na nadharia ya Darwin. Ilikuja mwanzoni kabisa mwa uhai wa binadamu, wakati mwanadamu alipoumbwa kwa mara ya kwanza. Hakukuwa na wakati ambapo mwanadamu alikuwa kiumbe hai wa kiasili tu, kisha roho ikaingia katika muundo wake na kumfanya kuwa mwanadamu tunayemwona leo.

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.

Nadharia ya Neo-Darwinism, na mtetezi wake mkuu Julian Huxley, wamelazimika kukubali sehemu ya ukweli huu mkubwa. Katika hili, nadharia hiyo inakubali pekee ya binadamu, na uwezo wake wa kuanzisha ustaarabu wa kibinadamu. Hata hivyo, Neo-Darwinism inaendelea kudai kwamba binadamu huyu wa pekee ameibuka kutoka ufalme wa wanyama.

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.

Ni vigumu sana kupatanisha mtazamo huu wa neo-Darwinism unaokubali kwamba mwanadamu ni wa kipekee na dhana ya msingi ya mageuzi iliyotolewa na Darwin. Hata hivyo, wanamageuzi wote wanang'ang'ania kwa ukaidi mtazamo huu, wakiupa sura ya uongo ya kisayansi.

It is very hard to reconcile this view of neo-Darwinism which admits the uniqueness of man with the essential concept of evolution advanced by Darwin. Yet all evolutionists adamantly persist with this attitude, giving it false scientific guise.

Hii ni kwa sababu tu wanajaribu kujitenga na Kanisa na msimamo wowote linaoutetea. Wayahudi daima wamelihimiza na kulikuza wazo hili, wakilikubali kuwa la kisayansi, kwa sababu linatumikia lengo lao la mwisho.

This is only because they try to break away from the Church and whatever view it advances. The Jews have always encouraged and promoted this concept, endorsing it as scientific, because it serves their ultimate goal.

Tumeshajadili jambo hili tulipotoa maoni kuhusu maandishi kama hayo katika Surah 7, Al-A'raf. Ni vyema hapa kunukuu kutoka katika maoni hayo:

We have already discussed this point when commenting on a similar text in Sūrah 7, The Heights. It is useful to quote here from those comments:

Jumla ya maana ya kauli za Qur'ani zinazozungumzia uumbaji wa Adam (amani iwe juu yake) na mwanzo wa maisha ya binadamu inaonyesha kwa nguvu kubwa kwamba uumbaji huu mahsusi ulipewa sifa zake za kibinadamu na majukumu yake maalum wakati wa kuanza kwake kuwepo. Mabadiliko katika historia ya binadamu yalikuwa ni ukuzaji wa sifa hizo na kupata uzoefu zaidi katika kuzitumia. Si mabadiliko ya kuwepo yanayodokeza, kama Darwinism ingependa tuamini, kwamba mchakato wa mabadiliko ya spishi ulifikia kilele chake kwa kuja kwa binadamu.

The total import of Qur’ānic statements that speak of the creation of Adam (peace be upon him) and the start of human life indicates very strongly that this particular creation was given its human characteristic and special tasks at the time of its coming into existence. Evolution in human history took the form of developing these characteristics and gaining further experience in utilizing them. It is not an evolution of existence which suggests, as Darwinism would like us to believe, that a process of evolution of species has reached its climax with the advent of man.

Huenda kumekuwa na hatua za wanyama walio juu zaidi, mmoja baada ya mwingine, kama inavyothibitishwa na nadharia ya uteuzi asilia. Lakini hii ni nadharia tu isiyotamani kiwango chochote cha uhakika, kwa sababu makadirio ya umri wa miamba katika tabaka za jiolojia pia ni mchakato wa kinadharia. Ni sawa na kukadiria umri wa nyota na sayari mbalimbali kwa kuzingatia sifa za miale yao. Ugunduzi wa baadaye unaweza kurekebisha au kubadilisha nadharia hizi.

There might have been stages of advanced animals, with one coming after the other, as evidenced by the theory of natural selection. But this is no more than a theory that does not aspire to any degree of certainty, because the estimation of the ages of rocks in geological strata is again a theoretical process. It is the same as estimating the ages of different stars and planets on the basis of the characteristics of their rays. Future discoveries may amend or change these theories.

Lakini hata tungejua kwa uhakika kabisa umri wa miamba, hakuna kinachozuia kuwepo kwa spishi tofauti za wanyama, baadhi yao zikiwa bora kuliko nyingine, katika vipindi tofauti vya wakati, na kwamba maendeleo yao yanazifanya zifae hasa kwa hali zilizokuwepo wakati huo. Baadhi yao zinaweza kutoweka hali zinapobadilika sana na kuifanya dunia kuwa ngumu kuhimili kuwepo kwao. Hilo halifanyi iwe lazima kwamba spishi hizi zimebadilika moja kutoka nyingine. Tafiti na uchunguzi wote wa Charles Darwin na wale waliomfuata hauwezi kuthibitisha zaidi ya hilo. Hawawezi kusema kwa uhakika wowote kwamba spishi moja ilibadilika kutoka spishi iliyotangulia, kwa kutegemea visukuku na mahali vilipopatikana. Inathibitisha tu kwamba spishi iliyofuata ilikuwa bora kuliko iliyotangulia. Hili linaweza kuelezwa kwa urahisi kama tulivyokwishasema: hali zilizokuwepo kwa wakati fulani ziliruhusu kuwepo kwa spishi moja. Hali zilizofuata zikaruhusu kuwepo kwa spishi nyingine na kutoweka kwa ile ya kwanza.

But even if we were to learn the ages of rocks with absolute certainty, there is nothing to prevent the existence of different species of animals, some of which are higher than others, in different time periods, and that their advancement makes them particularly suited for the prevailing circumstances. Some of them may disappear when circumstances change drastically to make it difficult for the earth to sustain their existence. That does not make it inevitable that these species have evolved one from the other. All the studies and observations of Charles Darwin and those who followed him cannot prove more than that. They cannot say with any certainty that one species evolved from a preceding one, on the basis of fossils and where they have been found. It simply proves that a subsequent species was higher than a preceding one. This can easily be explained as we have already said: the prevailing circumstances at one particular time allowed the existence of one species. The circumstances subsequently prevailing allowed the existence of another species and the disappearance of the first one.

Hii inamaanisha kwamba kuonekana kwa binadamu kulikuwa huru kutoka kwa viumbe wengine. Kulitokea wakati ambapo hali zilizokuwepo duniani zilirahisisha kuwepo, kukua na kuendelea kwa aina hii mahsusi ya uumbaji. Hii ndiyo jumla kamili ya kauli za Qur'ani kuhusu uumbaji wa mwanadamu.

All this means that the appearance of human beings was independent of other species. It took place at a time when the prevailing circumstances on earth facilitated the existence, development and advancement of this particular type of creation. This is the total sum of the Qur’ānic statements on the creation of man.

Ukweli kwamba kibayolojia, kifiziolojia, kiakili na kiroho, binadamu ana sifa za kipekee ni dhahiri sana hadi umekubaliwa hata na wananeo-Darwin, wakiwemo wengi wasioamini kuwepo kwa Mungu. Upekee huu pia unaunga mkono mtazamo kwamba kuwepo kwa binadamu kulikuwa huru kabisa kutoka kuwepo kwa spishi nyingine zote. Hakuna uhusiano wowote wa kibayolojia kati yake na hizo spishi nyingine. 7

The fact that biologically, physiologically, mentally and spiritually, man has unique characteristics is so clear that it has been acknowledged by neo-Darwinists who include a number of atheists. This uniqueness also supports the view that human existence was totally independent of the existence of all other species. It simply has no biological inter-relationship with them. 7

Njia ya kipekee ya uumbaji iliyopelekea kuibuka kwa mwanadamu, kiumbe chenye uwepo wake tofauti, ni ile hali ya kwamba Mwenyezi Mungu alimpulizia ndani yake sehemu ya Roho Yake. Hili linatupa picha tofauti kabisa ya mwanadamu na ‘mahitaji yake ya msingi’ kutoka kwa zile za falsafa zote za kimaada, pamoja na mafundisho yote ya kiuchumi, kijamii na kisiasa yanayozaliwa nazo, na pamoja na dhana na thamani zote zinazotolewa na falsafa hizo kwa maisha ya mwanadamu.

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.

Dai kwamba mwanadamu si kitu kingine zaidi ya spishi ya wanyama iliyoendelea sana, iliyotokana na wanyama wa daraja la chini, ndiyo kiini cha dhana inayotangazwa katika Tamko la Kimarx kwamba mahitaji muhimu ya mwanadamu ni: chakula, kinywaji, makazi na ngono. Hakika haya ndiyo mahitaji ya msingi ya wanyama. Mwanadamu hawezi kupewa nafasi ya kudhalilisha zaidi kuliko ile ambayo mtazamo huu unamwekea. Haki zake zote zinazotokana na ukweli kwamba yeye ni tofauti na wanyama, kwa kuwa ana sifa zake za pekee za kibinadamu, basi zinanyimwa. Ananyimwa uhuru wake wa imani, fikra na kujieleza, na haki yake ya kuchagua kazi yake na mahali pa kuishi, pamoja na haki yake ya kukosoa mfumo wa utawala na msingi wake wa kifikra. Kwa kweli ananyimwa hata haki ya kukosoa chama kilichoko madarakani, au hata wale walio chini zaidi ya chama, kama watawala wa kimabavu katika tawala za kidikteta za kuchukiza zinazowachukulia binadamu kama kundi tu la kondoo. Baada ya yote, katika falsafa za kimaada, binadamu si tofauti na wanyama ambao wakati fulani walitokana nao. Mateso haya yote kisha yanapambwa kwa jina la 'ujamaa wa kisayansi'.

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’.

Dhana ya Kiislamu kuhusu binadamu, inayotokana na sifa zake maalum na tofauti, inaona kwamba mahitaji ya msingi ya binadamu ni tofauti na yale ya wanyama. Chakula, kinywaji, makazi na tendo la ndoa haviunda jumla yote ya mahitaji yake ya msingi. Mahitaji yake ya kiakili na kiroho si ya umuhimu wa pili hata kidogo. Imani, uhuru wa mawazo, nia na uchaguzi pia ni mahitaji ya msingi ambayo lazima yawekwe katika kundi moja na chakula, kinywaji, makazi na tendo la ndoa. Kwa hakika, mahitaji haya mengine yana nafasi ya juu zaidi, kwa sababu ndiyo ambayo binadamu huyahitaji ilhali wanyama hawayahitaji. Kwa maneno mengine, haya ndiyo yanayosisitiza utu wake. Anaponyimwa haya, utu wake wenyewe unakanushwa.

The Islamic concept of man, based on man’s special, distinctive qualities, considers that the basic needs of man are different from those of animals. Food, drink, shelter and sex do not constitute the total sum of his basic needs. His intellectual and spiritual needs are by no means of secondary importance. Faith, freedom of thought, will and choice are also basic needs that must be placed in the same category as food, drink, shelter and sex. Indeed, these other needs are of a higher position, because these are the ones that man needs while animals do not. In other words, these are the ones that emphasize his humanity. When he is denied these, his humanity itself is denied.

Hivyo basi, katika mfumo wa Kiislamu, uhuru wa imani, fikra na kujieleza, uchaguzi na mapenzi hauwezi kukandamizwa kwa ajili ya kuongeza uzalishaji ili chakula, kinywaji, makazi na tendo la ndoa vipatikane kwa binadamu! Wala haifai kwamba maadili ya kimaadili, kama yalivyowekwa na Mungu, si kwa mila, mazingira au uchumi, yakataliwe ili kukidhi mahitaji ya kimaumbile ya mwanadamu.

Thus, in the Islamic system, freedom of faith, thought and expression, choice and will cannot be denied for the sake of increased production so that food, drink, shelter and sex are provided for humans! Nor is it permissible that moral values, as established by God, not by tradition, environment or economy, be denied in order to meet the animal needs of man.

Mitazamo hii miwili ni tofauti kimsingi katika tathmini yao ya binadamu na mahitaji yake ya msingi. Kwa hiyo, haziwezi kamwe kupatanishwa katika mfumo mmoja. Ni ama Uislamu au itikadi za kimaada pamoja na bidhaa zake zote za kidhalimu, ikiwa ni pamoja na kile wanachokiita ‘ujamaa wa kisayansi’. Kwa kweli, ‘ujamaa wa kisayansi’ ni bidhaa nyingine duni tu ya ukimwi, ambayo humdhalilisha mwanadamu ambaye Mungu Mwenyewe amemtukuza.

The two outlooks are essentially different in their evaluation of man and his basic needs. Hence, they can never be reconciled in a single system. It is either Islam or materialistic doctrines with all their oppressive products, including what they call ‘scientific socialism’. Indeed ‘scientific socialism’ is just another sordid product of materialism which degrades man whom God Himself has honoured.

Vita vya milele duniani kati ya Shetani na mwanadamu ni vita ambavyo Shetani anajitahidi kwa nguvu zake zote kumwongoza mwanadamu mbali na yale ambayo kujisalimisha kwa Mungu peke yake kunahusisha katika kukubali dini yake, dhana zake, ibada yake, mifumo yake na sheria zake. Binadamu wanaojisalimisha kwa Mungu peke yake, yaani wanaomwabudu Yeye peke yake, ndio ambao Shetani hana mamlaka yoyote juu yao kabisa. Ni Mungu anayesema kwa Shetani, kama inavyosimuliwa katika kisa hiki cha uumbaji:

The eternal battle between Satan and man on this earth is one in which Satan tries his best to lead man away from what submission to God alone entails in accepting His faith, concepts, worship, systems and laws. Human beings who submit to God alone, which means they worship Him only, are the ones over whom Satan has no power whatsoever. It is God who says to Satan, as related in this story of creation:

"Huu ndiyo njia iliyonyooka kwangu Mimi. Hakika wewe hutakuwa na mamlaka juu ya waja wangu, isipokuwa wale waliopotea wanaokufuata." (Aya 41-42)

“This is, with Me, a straight way. You shall have no power over My servants, except for those who, having fallen into error, choose to follow you.” (Verses 41-42)

Jambo hili linalotofautisha wale wanaofuata njia ya peponi, iliyoahidiwa kwa wacha Mungu, na wale wanaofuata njia inayoelekea motoni, ambayo ni makao ya watenda maovu, ni suala la kujisalimisha kwa Mungu. Hili daima hutajwa katika Qur’ani kama ibada. Njia mbadala ni kufuata kile Shetani anachokionyesha kuwa chema, na hivyo kutojisalimisha kwa Mungu. Inafaa kutajwa hapa kwamba Shetani mwenyewe hakukana kuwepo kwa Mungu wala sifa zake. Hivyo, hakumkataa Yeye kwa maana ya kawaida ya kukufuru. Alichofanya ni kukataa kujisalimisha Kwake. Hilo ndilo jambo lenye mzozo linalompelekea Shetani na wafuasi wake motoni.

The point which separates those who follow the road to heaven, promised to the righteous, and those who follow the path leading to hell, which is the abode of evildoers, is that of submission to God. This is always referred to in the Qur’ān as worship. The alternative is to follow what Satan paints as fair and thus not submit to God. It should be pointed out here that Satan himself did not deny God’s existence or His attributes. So, he did not disbelieve in Him, so to speak. What he did was to refuse to submit to Him. That is the point at issue which sends Satan and his followers to hell.

Kujisalimisha kwa Mungu ndicho kiini kikuu cha Uislamu. Ikiwa wale wanaodai kufuata Uislamu watajisalimisha kwa mtu yeyote mwingine isipokuwa Mungu katika kanuni hata moja, iwe inahusu imani, dhana, ibada, sheria au viwango na thamani za kimaadili, basi dai lao halina thamani. Uislamu unamaanisha kujisalimisha kwa Mungu peke yake katika mambo yote haya. Kujisalimisha kwa mwingine yeyote ni kurudi nyuma katika jāhiliyyah. Haiwezekani kutenganisha kujisalimisha huku ili kukifanya kitumike kwa imani na ibada pekee, lakini si kwa mifumo na sheria.

Submission to God is the central point of Islam. If those who claim to follow Islam submit to anyone other than God in a single rule, whether it relates to faith, concepts, worship, law or moral standards and values, then their claim is worthless. Islam means submission to God alone in all these. Submission to anyone else means sinking back into jāhiliyyah. It is not possible to separate this submission so as to make it applicable only to faith and worship, but not to systems and laws.

Utiifu kwa Mungu lazima utambuliwe kwa ukamilifu wake wote. Utiifu huo maana yake ni kumwabudu Mungu, kwa maana zake zote mbili, ya kilugha na ya Kiislamu. Ni juu ya utiifu huo ndipo vita vya milele kati ya binadamu na Shetani vinapopiganwa.

Submission to God must be acknowledged in its totality. Such submission means worshipping God, in both its linguistic and Islamic senses. It is over such submission that the eternal battle between man and Satan is fought.

Hatimaye tunafika kwenye kile Mungu anachosema kwa kugusa moyo kuhusu wacha Mungu: "Hakika wacha Mungu watakaa katikati ya mabustani na chemchemi."

Finally we come to what God touchingly says about the righteous: “The God- fearing shall dwell amidst gardens and fountains. [They are received with the greeting]:

"Ingieni hapa kwa amani na usalama." Tutakuwa tumeondoa kutoka mioyoni mwao chuki yoyote iliyojificha, [nao watapumzika] kama ndugu, wakitazamana, juu ya masofa. Hapo hawataguswa kamwe na uchovu, wala hawatalazimishwa kamwe kuondoka."

‘Enter here in peace and security.’ We shall have removed from their hearts any lurking feelings of malice, [and they shall rest) as brothers, facing one another, on couches. No weariness shall ever touch them there, nor shall they ever be made to depart.” (Verses 45-48)

Dini hii haijaribu kubadilisha asili ya binadamu wala kumfanya mwanadamu kuwa kiumbe wa aina nyingine. Inakubali kwamba katika maisha haya watu hupatwa na chuki na visasi. Hii ni sehemu ya asili yao ya kibinadamu ambayo imani haiiondoi kabisa. Imani hufanya kazi juu yake kupunguza ukali wake, kisha huinua eneo lake ili waumini wapende na wachukie kwa ajili ya Mungu peke yake. Lakini peponi, ambako ubinadamu wao hufikia kiwango chake cha juu kabisa, hisia yenyewe ya chuki na kisasi huondolewa.

This religion does not try to change human nature or to make mankind a different sort of creation. It acknowledges that in this life people experience malice and grudges. This is part of their human nature which faith does not totally eradicate. It simply works on it to reduce its intensity, and then elevates its domain so that believers love and hate for God’s sake only. But in heaven, where their humanity attains its most sublime standard, the very sense of malice and grudge is removed.

Hapa, watu hupata upendo safi na udugu pekee.

Here, people experience only pure love and brotherhood.

Hiki ndicho kiwango cha juu kabisa cha watu wa peponi. Mtu akiona kwamba hiki kinatawala hisia zake katika maisha haya, basi na atarajie kuwa peponi akhera, mradi tu ni mwaminifu. Hili ndilo sharti la msingi ambalo huipa kila tendo thamani yake halisi.

This is the supreme standard of the people of heaven. If someone finds that it dominates his feelings in this life, then he should look forward to being in heaven in the hereafter, as long as he is a believer. This is the essential condition which gives every action its true value.

Al-Hijr (Mwanadamu na Adui Wake Aliyeapa) 26-48

Muhtasari

Asili ya Uumbaji wa Mwanadamu

Asili Mbili za Mwanadamu

Mkutano na Anguko

Hatima Nzuri Kwa Wacha Mungu

Uadui wa Milele