Mguso huu wa mwanzo, unaoiunganisha nafsi ya binadamu na ulimwengu, unafuatiwa na mguso mwingine unaosisitiza ukweli wa uumbaji uliopangwa kwa utaratibu na mpango wa makusudi, ambao Mungu ameapa kwa mbingu na mgeni wa usiku. Hatua za awali za uumbaji wa binadamu ni ushahidi wa ukweli huu na zinaonyesha kwamba binadamu hasahauliwi kama kitu kisicho na thamani: "Basi mwanadamu na atazame ameumbwa na nini. Ameumbwa kwa maji yenye kutoka kwa nguvu. Yanatoka kati ya uti wa mgongo na mbavu." (Aya 5-7)
This opening touch, which unites the human soul with the universe, is followed by another which emphasizes the truth of organized creation and deliberate planning to which God has sworn by the heaven and the night visitor. The early stages of man’s creation constitute a proof of this fact and suggest that man is not forgotten as something insignificant: “Let man then reflect: of what he is created. He is created of gushing water; he issues from between the loins and the chest bones.” (Verses 5-7)
Wacha mwanadamu azingatie asili yake na hatima yake. Pengo kubwa mno hutenganisha asili na bidhaa ya mwisho: kutoka maji yanayotiririka hadi mwanadamu mwenye akili na busara, mwenye mifumo yake changamano sana ya kiviungo, kineva, kiakili na kisaikolojia. Kutajwa kwa pengo hili kubwa ambalo maji yanayotiririka hupita ili kufanywa kiumbe chenye uwezo wa kuwasiliana kunaashiria kwamba kuna nguvu iliyo nje ya uwezo wa mwanadamu, inayosogeza kiowevu hicho kisicho na umbo wala nguvu katika safari yake ya ajabu na ya kuvutia hadi kinapofinyangwa kuwa umbo lake la mwisho lenye utukufu. Ina maana kwamba kuna mlinzi aliyeteuliwa na Mwenyezi Mungu kuulinda kijidudu hicho chenye unyevunyevu na kukiongoza katika safari yake ya ajabu.
Let man consider his origins and what has become of him. It is a very wide gulf which divides the origins from the final product, the gushing water from man the intelligent, rational being with his highly sophisticated organic, neurological, mental and psychological systems. The reference to this great gulf which the gushing water crosses in order to be made into a communicating being suggests that there is a power beyond the province of man which moves that shapeless and powerless fluid along its remarkable and impressive journey until it is shaped into its magnificent ultimate form. It implies that there is a guardian appointed by God to look after that moist germ, and to guide it through its remarkable journey.
Seli hii yenye kurutubisha, ambayo kuna mamilioni yake katika kila mmwagiko, hairiki kuonekana vizuri hata chini ya darubini. Ni kiumbe kisicho na msaada, akili wala nia. Lakini mara tu inapotua katika mji wa mimba, huanza kutafuta chakula. Mkono wa ulinzi wa Mwenyezi Mungu huipa sifa inayoiwezesha kugeuza utando wa mji wa mimba unaoizunguka kuwa dimbwi la damu, na hivyo kuipatia lishe mpya. Mara inapokuwa na uhakika wa upatikanaji wa chakula, huanza mchakato mwingine wa mgawanyiko endelevu ili kutoa seli mpya. Kiumbe hiki kisicho na umbo wala uwezo, kisicho na akili wala nia, kinajua hasa kinachofanya na kinachotaka. Mkono wa ulinzi unaoitazama huipa mwongozo, maarifa, nguvu na nia ili iweze kujua njia yake. Ina jukumu la kuhakikisha kila kundi la seli zilizozalishwa hivi karibuni linajikita katika kujenga sehemu moja ya muundo mkubwa wa mwili wa binadamu. Kundi moja huendelea kutoa mifupa; kundi jingine huunda misuli; la tatu mfumo wa neva; la nne mfumo wa limfu. Vivyo hivyo kwa kila sehemu kuu ya muundo wa binadamu. Lakini jambo hili si rahisi hivyo: linahusisha kiwango cha juu zaidi cha utaalamu; kwa kuwa kila mfupa, kila misuli na kila neva ni ya kipekee na tofauti na nyingine zote. Muundo umepangwa kwa usahihi, na una kazi nyingi mbalimbali. Hivyo, kila kundi la seli linapoendelea kutekeleza kazi yake iliyopangiwa katika kujenga muundo huu, hujifunza kugawanyika katika sehemu ndogo maalumu, kila moja ikiwa na kazi yake mahususi katika mpangilio wa jumla. Kila seli ndogo huendelea ikijua njia yake, mwisho wake na kazi yake. Zile seli zilizokabidhiwa jukumu la kuunda jicho zinajua kwamba jicho lazima liwe usoni, na kwamba haliwezi kuwekwa tumboni, miguuni au mkononi, ingawa kila moja ya sehemu hizi ni mahali panapofaa kuundia jicho. Ikiwa seli ya kwanza iliyopewa jukumu la kutengeneza jicho ingeelekezwa vibaya na kupandwa katika mojawapo ya sehemu hizi, ingekuwa imetimiza kazi yake na kutengeneza jicho pale. Lakini inapoanza kazi yake, huenda moja kwa moja hadi mahali hasa palipobainishwa kwa ajili ya jicho. Je, ni nani basi aliyemwambia seli hii kwamba muundo huu unahitaji jicho lake liwe katika sehemu hiyo maalum? Ni Mwenyezi Mungu, Mlinzi Mwangalifu, anayeiongoza, anayeitunza na kuonyesha njia yake.
This one fertilizing cell, of which there are millions in every gush, is hardly visible under the microscope. It is a creature without support, reason or will. But as soon as it settles in the womb it proceeds to search for food. The guarding hand of God equips it with a quality which enables it to convert the lining of the womb around it into a pool of blood, thus supplying it with fresh nourishment. Once it is sure of the availability of food it starts another process of continuous division to produce new cells. This shapeless and powerless creature which has no reason or will, knows exactly what it is doing and what it wants. The guarding hand watching over it provides it with guidance, knowledge, power and will to enable it to know its way. It is charged with the task of making every group of newly produced cells specialize in building a part of the magnificent structure of the human body. One group proceeds to produce the skeleton; another group forms the muscles; a third the nervous system; a fourth the lymphatic system. The same applies to every major part of the human structure. But the matter is not as simple as that: it involves a higher degree of specialization; for every bone, every muscle and every nerve is unique and dissimilar to every other. The structure is accurately planned, and has a wide range of functions. Hence, as every group of cells proceeds to fulfil its appointed task in building this structure, it learns to break up into specialized subdivisions, each having its particular function in the general set up. Every little cell proceeds knowing its way, destination and function. Those cells entrusted with the task of forming the eye know that the eye must be in the face, and that it cannot be situated in the abdomen or the foot or the arm, despite the fact that any of these localities is a suitable place for forming an eye. If the first cell charged with making the eye was taken off course and planted in any of these localities, it would have fulfilled its mission and made an eye there. But when it sets out on its mission it simply goes to the exact spot specified for the eye. Who then has told this cell that this structure needs its eye to be in that particular spot? It is God the watching Guardian who guides it, looks after it and shows it its way.
Seli zote hufanya kazi kwa mmoja mmoja na kwa pamoja ndani ya mfumo uliowekwa kwa ajili yake na baadhi ya vipengele vinavyofanya kazi ndani ya seli. Vipengele hivyo hujulikana kama jeni, ambavyo huhifadhi sifa za jumla za spishi pamoja na sifa mahsusi za wazazi na babu zao. Seli ya jicho inapogawanyika na kuongezeka ili kuunda jicho, wakati huo huo hujitahidi kuhifadhi umbo lake na sifa zake mahsusi, ili liwe jicho la binadamu na si jicho la mnyama. Zaidi ya hayo, hujitahidi kulifanya kuwa jicho la binadamu ambaye babu zake walikuwa na sifa na tabia fulani zinazotofautisha macho yao. Kosa dogo kabisa katika kubuni jicho hilo, iwe katika umbo au sifa, huiondoa seli inayounda kutoka kwenye njia yake sahihi. Basi ni nani aliyeipa seli hii isiyo na maana, isiyo na akili, nia wala nguvu yake yenyewe uwezo, kipawa na ujuzi huu? Ni Mungu aliyeifundisha kubuni na kutengeneza kile ambacho binadamu wote hawawezi kukibuni wala kukitengeneza kamwe. Kwani binadamu hawezi kubuni jicho wala sehemu yake, hata akipewa jukumu hilo, ilhali seli moja isiyo na maana au kundi la seli mwilini linaweza kutekeleza jukumu hilo kubwa.
All the cells work individually and collectively within a framework set for them by certain elements functioning inside the cells. These elements are known as the genes which preserve the general characteristics of the species and the distinctive traits of the parents and forefathers. When the eye cell divides and proliferates in order to form the eye, it endeavours at the same time to preserve its shape and particular features so that it turns out to be a human eye and not the eye of an animal. Furthermore, it endeavours to make it an eye of a human whose forefathers had certain features and characteristics distinguishing their eyes. The slightest error in designing that eye, whether in shape or qualities, forces the forming cell out of its set course. So who has endowed power, ability and knowledge to this insignificant cell which has no reason, will or power of its own? It is God who taught it to design and produce what all mankind can never design or produce. For man cannot design an eye or a part of it, even if charged with this task, while an insignificant cell or group of cells in the body can accomplish this great mission.
Hii ni muhtasari tu wa sehemu za safari ya ajabu inayogeuza maji yanayotiririka kuwa binadamu mwenye uwezo wa kuwasiliana. Lakini kwa hakika kuna maajabu mengi sana katika kazi za viungo mbalimbali na mifumo mbalimbali ya mwili. Haiwezekani kwa kazi hii kufuatilia maajabu hayo yote, lakini yote hayo ni ushahidi wa mipango na upangaji wa kina, na yanabeba alama ya mkono wa Mwenyezi Mungu wa ulinzi, msaada na uongozi. Yanasisitiza ukweli wa kwanza katika sura inayoapiwa kwa mbingu na mgeni wa usiku, na yanaandaa ukweli unaofuata, yaani ufufuo, ambao ulikataliwa na washirikina ambao ndio walikuwa miongoni mwa wa kwanza kuelekezwa kwao Qur’ani.
This is merely a quick glance at parts of the remarkable journey which transforms the gushing water into the communicative human being. But there is indeed a great multitude of wonders in the physiological functions of the various organs and systems. It is beyond the scope of this work to trace these wonders but they all constitute evidence of elaborate planning and organization and bear the stamp of God’s guarding, helping and guiding hand. They emphasize the first fact in the sūrah sworn to by the heaven and the night visitor, and prepare for the next fact, namely, the resurrection, which was denied by the idolaters who were among the first to be addressed by the Qur’ān.
“Mungu yuko Mwenye uwezo kabisa wa kumrudisha [hai]. Siku ambayo dhamira zitajaribiwa, mwanadamu hatakuwa na msaada wa aina yoyote, wala msaidizi.” (Aya 8-10) Mungu, ambaye amemuumba na kumtunza, ana uwezo kamili wa kumrudisha uhai baada ya kifo. Uumbaji wa kwanza ni ushahidi wa uwezo Wake, pamoja na mipango yake ya kina na mpangilio wake. Kama kusingekuwepo kurudi ili kila mmoja apewe malipo yake ya haki, basi uumbaji huu wenye ustadi na hekima mkubwa ungekuwa bure. “Siku ambayo dhamira zitajaribiwa.” (Aya 9). Maneno ya Kiarabu yanayotumiwa na Qur’ani, tublā na sarā’ir, yana maana pana zaidi kuliko dhamira na majaribio. Yanaashiria kuwa sehemu hiyo ya nafsi ya binadamu ambamo siri zimehifadhiwa kwa usalama itafunguliwa, itapekuliwa na kufichuliwa, kama vile mgeni wa usiku anavyopenya giza linalofunika usiku. Kama vile mlinzi anavyopenya ndani ya nafsi iliyojificha chini ya tabaka nyingi, siri zitachunguzwa, na mwanadamu atajikuta hana nguvu wala msaada.
“God is well able to bring him back [to life]. On the day when consciences are tried, man shall be helpless, with no supporter.” (Verses 8-10) God, who has created him and looked after him, is well able to bring him back to life after death. The first creation is evidence of His ability as well as His elaborate planning and organization. Unless there is a return in order to accord everyone his or her fair reward then this highly sophisticated and wise creation would be in vain. “On the day when consciences are tried.” (Verse 9). The Arabic terms, tublā and sarā’ir used by the Qur’ān have much wider connotations than conscience and trial. They suggest that that part of the human soul where secrets are safely deposited will be thrown open, searched and exposed in the same way as the night visitor penetrates the covering darkness of the night. As the guarding watcher penetrates through the soul hidden under multiple covers, secrets are examined and man finds himself powerless and without support:
"Mwanadamu hatakuwa na msaada wowote, hatakuwa na mtetezi." (Aya ya 10) Kusimama uchi bila kifuniko wala nguvu kunaongeza mzigo na dhiki za hali hiyo. Hili lina athari kubwa kwa mtazamo wa msomaji, kwani husogea kutoka kuzungumzia ulimwengu na nafsi ya binadamu hadi kuumbwa kwa mwanadamu na safari yake ya ajabu, hadi anapofika mwisho ambapo siri zake zinafichuliwa na anasimama peke yake, hana nguvu, hana msaada.
“Man shall be helpless, with no supporter.” (Verse 10) Standing bare without cover and strength adds to the strains and hardships of the situation. This has a deep effect on the reader’s perception, as it moves from talking of the universe and the human soul to man’s creation and his remarkable journey, until he reaches the end when his secrets are exposed and he stands alone, powerless, without support.