Ukweli wa msingi wa sura umo katika aya: "Hakika Sisi tulimuumba mwanadamu katika umbo bora kabisa, kisha tukamrudisha chini kabisa kuliko wote walio chini, isipokuwa wale walioamini na kutenda mema; basi watapata ujira usiokatika." (Aya 4-6)
The essential fact of the sūrah is embodied in the verses: “We indeed have created man in the finest form, then We brought him down to the lowest of the low, except for those who believe and do good deeds; for theirs shall be an unfailing recompense.” (Verses 4-6)
Mungu amekamilisha uumbaji wake wote; na msisitizo maalum unaowekwa hapa na mahali pengine katika Qur'ani juu ya mwanadamu kupewa umbo kamili unaonyesha wazi kwamba mwanadamu amepata utunzaji wa ziada wa Mungu. Zaidi ya hayo, utunzaji wa Mungu kwa mwanadamu, licha ya kupotosha kwake maumbile yake yaliyo sawa na uovu anaoufanya, unadokeza kwamba Mungu amempa mwanadamu cheo maalum na uzito maalum katika ulimwengu. Utunzaji wa Mungu unaonekana wazi zaidi katika kuumba muundo wa mwili wa mwanadamu wenye mpangilio tata sana, na katika hali yake ya kipekee ya kiroho na kiakili.
God has perfected all His creation; and the special emphasis laid here and elsewhere in the Qur’ān on man’s being endowed with perfect form shows clearly that man has enjoyed extra divine care. Moreover, God’s care for man, despite his distortion of his upright nature and the corruption he indulges in, suggests that God has given him special rank and special weight in the universe. God’s care is most clearly apparent in the moulding of man’s highly complicated physical structure and his unique spiritual and mental make-up.
Msisitizo hapa uko kwenye sifa za kiroho za mwanadamu, kwa kuwa hizi ndizo zinazomshusha hadi hali ya chini kabisa anapoyaacha maumbile yake yaliyonyooka na kugeuka mbali na imani kwa Mungu. Haina haja kusema kwamba muundo wa kimwili wa mwanadamu hauporomoki hadi kiwango hicho cha chini. Zaidi ya hayo, ubora wa uumbaji wa mwanadamu unadhihirika zaidi katika sifa zake za kiroho. Ameumbwa kwa namna ya kuweza kufikia kiwango cha juu sana, bora kuliko cha malaika wenye daraja la juu kabisa. Hili linaonyeshwa katika simulizi ya kupaa kwa Mtume ﷺ mbinguni. Kisha Jibril akasimama katika ngazi fulani, na Muhammad ﷺ, akiwa binadamu kama alivyokuwa, akainuliwa juu zaidi sana.
The emphasis here is on man’s spiritual qualities since these are the ones which drag man down to the most ignoble state when he deviates from his upright nature and turns away from belief in God. Needless to say, man’s physical structure does not sink to such a low level. Moreover, the superiority of man’s creation is most clearly apparent in his spiritual qualities. He is made in such a way as to be able to attain a sublime standard, superior to that of the highest ranking angels. This is illustrated in the story of the Prophet’s ascension to heaven. Then, Gabriel stopped at a certain level and Muĥammad, human as he was, was elevated much higher.
Wakati huo huo, mwanadamu amepewa uwezo wenye shaka wa kushuka hadi viwango ambavyo hakuna kiumbe kingine kinavyoweza kuvifikia: "Kisha Tukamrudisha chini kabisa kabisa." (Aya ya 5) Katika hali hii, wanyama ni bora kuliko yeye na ni wanyoofu zaidi, kwa kuwa hawavunji maumbile yao. Wao humsifu Mola wao na kutekeleza kazi yao duniani kama wanavyoongozwa kufanya. Lakini mwanadamu, ambaye amepewa umbo zuri zaidi na uwezo, anamkataa Mola wake na hivyo anashuka kabisa.
At the same time, man is given the dubious ability to sink down to levels unreached by any other creature: “Then We brought him down to the lowest of the low.” (Verse 5) In this case, the animals are superior to him and more upright, since they do not violate their nature. They praise the Lord and fulfil their function on earth as they are guided to do. But man who has been given the fairest form and abilities denies his Lord and so sinks right down.
"Hakika Tumemuumba mwanadamu katika umbo lililo bora kabisa." (Aya ya 4). Hii ni rejeo kwa maumbile yake na uwezo wake. "Kisha tukamrudisha chini kabisa ya walio chini." (Aya ya 5). Yaani, pale anapojiondoa katika maumbile yake na kuacha mstari ambao Mwenyezi Mungu amemwekea. Baada ya kuiweka njia wazi, Mwenyezi Mungu alimwachia mwanadamu uamuzi wa kuifuata au kutoifuata.
“We have created man in the finest form.” (Verse 4). This is a reference to his nature and abilities. “Then We brought him down to the lowest of the low.” (Verse 5) That is, when he forces his nature away from the line God has defined for him. Having laid down the way, God left man to choose whether to follow it or not.
“Isipokuwa wale walioamini na wakatenda mema.” (Aya ya 6) Hao ni wale wanaoshikamana na maumbile yao safi, wakayaimarisha kwa imani na matendo mema, na kuyainua hadi kiwango cha juu kabisa kinachoweza kufikiwa duniani, ili hatimaye wapate maisha ya ukamilifu katika ulimwengu wa ukamilifu: “Kwao yatakuwapo malipo yasiyokatika.” (Aya ya 6) Lakini wale wanaoyashusha maumbile yao hadi chini kabisa ya chini kabisa, hushuka pamoja na njia yao ya utelezi mpaka wafike kiwango cha chini kabisa, yaani motoni, ambako ubinadamu wao hupotea na wanadhalilishwa kabisa. Ncha hizi mbili ni matokeo ya asili ya mianzo miwili yenye tofauti kubwa na ya mwenendo wa vitendo viwili tofauti.
“Except for those who believe and do good deeds.” (Verse 6) For these are the ones who stick to their upright nature, consolidate it with faith and righteous deeds, and who elevate it to the highest level it can attain in this world so they can finally attain a life of perfection in the world of perfection: “For theirs shall be an unfailing recompense.” (Verse 6) But those who cause their nature to sink to the lowest of the low go down along their slippery road until they reach the lowest level, that is, in hell where their humanity is shed and they are completely debased. Both ends are natural results of two widely different starts and lines of action.
Hivyo basi, umuhimu wa imani katika maisha ya mwanadamu unadhihirika. Imani ni njia ya kupaa ambayo kupitia kwake maumbile safi ya binadamu hupanda hadi kufikia ukamilifu wake wa mwisho. Ni kamba iliyonyooshwa kati ya mwanadamu na Muumba wake. Ni nuru inayomwonyesha mahali pa kuweka hatua zake kwenye njia ya kupaa. Kamba hiyo inapokatwa na nuru hiyo kuzimwa, matokeo yasiyoepukika ni kuanguka chini kwenye njia ile mwinuko hadi katika hali ya chini kabisa ya chini. Sehemu ya udongo katika muundo wa mwanadamu hujitenga na sehemu ya kiroho, na mwanadamu, pamoja na mawe, anakuwa kuni za moto wa Jahannamu.
Thus, the importance of faith in human life becomes clear. Faith is the elevating path through which upright human nature ascends to its ultimate perfection. It is the rope stretched between man and his Maker. It is the light showing him where to step along the elevating path. When the rope is cut and the light put out, the inevitable result is the fall down the steep path into the lowest of the low. The clay element in man’s make-up separates from the spiritual element and man, along with stones, becomes the fuel for hell-fire.
Kwa kuzingatia ukweli huu, Mtume ﷺ anaelekezwa kwa maneno haya: “Basi ni nani atakayekufanya ukanushe Hukumu ya Mwisho baada ya haya? Je, Mwenyezi Mungu si Mwamuzi mwadilifu kuliko waamuzi wote?” (Aya 7-8) Ni kitu gani kinakufanya wewe, ewe mwanadamu, ukatae dini hii baada ya kuijua ukweli huu, kuutambua umuhimu wa imani katika maisha ya binadamu, na kufahamu hatima inayowasubiri wale wasioamini? Kwa nini unageuka mbali na nuru hii na kukataa kufuata njia iliyonyooka aliyoiweka Mungu?
In light of this fact, the Prophet is addressed in this manner: “Who, then, can henceforth cause you to deny the Last Judgement? Is not God the most just of judges?” (Verses 7-8) What makes you, man, deny this religion after you have known this fact, realized the importance of faith in the life of humanity, and become aware of the destiny awaiting those who disbelieve? Why do you turn away from this light and refuse to follow the straight path laid down by God?
“Je, Mwenyezi Mungu si Mwenye kuhukumu kwa haki kuliko wote wanaohukumu?” (Aya ya 8) Je, Yeye si Mwenye haki zaidi anapotoa hukumu hii kuhusu hatima ya viumbe? Je, hekima ya Mungu haionekani wazi zaidi na kutoa faraja zaidi anapohukumu kati ya waumini na makafiri? Haki bila shaka iko wazi na hekima ni dhahiri. Kwa hiyo, tunafundishwa katika hadithi iliyosimuliwa na Abū Hurayrah kwamba mtu anaposoma sura hii, anapaswa kujibu swali hilo la kejeli, “Je, Mwenyezi Mungu si Mwenye kuhukumu kwa haki kuliko wote wanaohukumu?”, kwa kusema: “Naam, na mimi ni shahidi wa hilo.”
“Is-not God the most just of judges?” (Verse 8) Is not He the most just when He gives this ruling concerning the destiny of creation? Is not God’s wisdom clearest and most reassuring as He rules between believers and unbelievers? Justice is certainly clear and wisdom is manifest. Hence, we are taught in a ĥadīth related by Abū Hurayrah that when one reads this sūrah one should answer the rhetorical question, “Is not God the most just of judges?” by saying: “Indeed, and I am a witness to that.”