Katika hatua hii, sura inatuambia jinsi hadithi ya mwanadamu ilivyoanza kwa mara ya kwanza na kilichotokea huko juu mbinguni. Hili linaweka mwelekeo wake pamoja na hatima yake na mwisho wake.
At this point, the sūrah tells us how the human story first began and what happened on high. This defines its course as well as its fate and destination.
Muhammad ﷺ alitumwa mwishoni mwa zama ili awaonye watu juu ya haya yote.
Muĥammad was sent at the end of time to warn people of all this:
Lord wako alisema kwa malaika: Mimi nakaribia kumuumba binadamu kutokana na udongo; nitakapomkamilisha na kumpulizia roho yangu ndani yake, muangukieni kwa sujud mbele yake. (Aya 71-72)
Your Lord said to the angels: I am about to create a human being out of clay; when I have fashioned him and breathed of My spirit into him, kneel down before him in prostration. (Verses 71-72)
Hatujui jinsi Mwenyezi Mungu alivyosema hili kwa malaika wala jinsi anavyozungumza nao. Pia hatujui jinsi malaika wanavyopokea yale ambayo Mungu anawapa. Hatujui chochote kuhusu asili ya malaika isipokuwa kile ambacho Mungu ametuambia kuwahusu katika kitabu chake alichokiteremsha. Kwa hiyo, ni kazi isiyo na maana kujaribu kuchimba zaidi katika jambo hili. Badala yake, tunapaswa kuzingatia maana ya kisa hiki kama kinavyosimuliwa katika Qur’ān.
We do not know how God said this to the angels or how He speaks to them. Nor do we know how the angels receive what God imparts to them. We do not know anything of the angels’ nature except what God has told us about them in His revealed hook. Therefore, it is useless to try to delve further into this. We should instead consider the significance of the story as told in the Qur’ān.
Mungu alimuumba mwanadamu kutokana na udongo wa mfinyanzi, kama alivyoumba viumbe wengine hai duniani. Vipengele vyote vilivyomo katika muundo wa miili yao vinatokana na udongo, isipokuwa siri ya uhai, ambayo hatujui imetoka wapi wala namna gani. Isipokuwa siri hii na kupuliziwa roho ndani ya mwanadamu, vipengele vyote vya mwili wake vinatokana na ardhi, mama yetu. Atarejea tena kuwa vipengele hivi siri isiyojulikana itakapoondoka mwilini mwake pamoja na athari za pumzi tukufu ya roho iliyoweka mwenendo wake maishani.
God created man out of clay, just like the rest of living things on earth. All the elements in their constitutions are derived from clay, with the exception of the secret of life, about which we do not know how or where it came from. Apart from this secret and the breathing of a soul into man, all the constituents of his body stem from mother earth. He will be transformed again into these constituents when the unknown secret departs from his body together with the effects of the sublime breath of soul which defined his course in life.
Tena, hatujui asili ya kupulizwa kwa roho tukufu ndani ya mwanadamu, lakini tunajua athari zake ambazo zilimtofautisha mwanadamu na viumbe vingine vyote duniani. Ilimtofautisha kwa sifa ya kutamani yaliyo tukufu, kwa akili na roho, ambayo ilimwezesha kuyatazama yaliyopita na kupanga mipango ya baadaye, na ikaiwezesha roho yake kwenda zaidi ya kile kinachopokelewa na hisia zake na kueleweka na akili yake, hadi kufikia kile ambacho hisia wala akili haviwezi kukifahamu. Sifa hii ya kutamani yaliyo tukufu ni ya kipekee kwa mwanadamu, na hakuna kiumbe hai kingine duniani kinachoshiriki nayo.
Again we do not know the nature of the sublime breathing of a soul into man, but we know its effects which distinguished man from the rest of creation on earth. It distinguished him with the quality of aspiring to the sublime, with mind and spirit, which allowed him to look at past experiences and make future plans, and facilitated his spirit to go beyond what is received by his senses and understood by his mind to reach to what neither the senses nor the mind can comprehend. This quality of aspiring to the sublime is unique to man, shared by no other living creature on earth.
Katika historia ndefu ya dunia haijawahi kutokea kwamba spishi yoyote, au mtu yeyote kutoka katika spishi yoyote, alifanya ruka hii, hata tukikubali kwamba mabadiliko ya kimwili hutokea.
It never happened in the long history of the earth that any species, or any individual from any species, made this leap even when we accept that physical evolution occurs.
Mwenyezi Mungu alipuliza katika mwanadamu roho Yake kwa sababu matakwa Yake yalitaka kumweka kuwa mkuu wa dunia, akisimamia mambo yake ndani ya mipaka Aliyoiweka, ili aijenge maisha ya kibinadamu juu yake. Mungu alimpa mwanadamu uwezo wa kupata elimu ya juu. Tangu wakati huo, mwanadamu hupanda juu kila anapokuwa karibu na chanzo cha roho yake, akipata maadili yake kutoka hapo na kushikilia njia iliyo nyoofu. Anapojitenga na chanzo hiki, elimu iliyo ndani yake itakuwa katika mgongano, isiweze kufuata mwendo wenye mshikamano, wa maendeleo na wa kusonga mbele. Kwa kweli, mielekeo hii yenye mgongano itatishia mwendo wake na huenda ikaleta kurudi nyuma katika ubora wake wa kibinadamu, ikimvuta chini, ingawa elimu yake ya kisayansi na uzoefu wake katika baadhi ya maeneo angalau umeendelea sana.
God breathed of His soul into man because His will wished to place him in charge of the earth, managing its affairs within the limits He set, so that he would build human life on it. God gave man the ability to gain higher knowledge. Ever since, man has risen higher whenever he is in contact with the source of his soul, deriving his values from there and maintaining a straight course. When he deviates from this source, the knowledge within him will be in discordance, unable to follow a coherent, progressive, and forward movement. In fact, these discordant trends will threaten his course and may lead to a setback in his human quality, pulling him down, even though his scientific knowledge and experience in some areas at least are well advanced.
Kiumbe huyu wa kimo kidogo, uwezo mdogo, maisha mafupi na elimu ya msingi tu, asingeweza kufikia heshima kama hii isipokuwa kwa sehemu hii ya neema ya Mungu aliyomjalia. Vinginevyo, mwanadamu ni nani? Yeye ni kiumbe huyu mdogo, dhaifu anayeishi duniani pamoja na mamilioni ya spishi nyingine. Dunia ni setilaiti ndogo tu ya nyota moja tu kati ya mamilioni na mamilioni yaliyo katika anga kubwa, ambalo mipaka yake inajulikana kwa Mungu pekee. Huyu kiumbe, mwanadamu, ni nani hata malaika wanatakiwa kumsujudia? Ni kwa sababu ya siri hii ya hila lakini kubwa ndipo mwanadamu anastahili nafasi yake ya heshima. Siri hii inapoachwa, mwanadamu hurejea katika asili yake, udongo wa ardhi.
This creature of small stature, limited ability, short life duration and basic knowledge could not have attained such honour except for this aspect of divine grace bestowed on him. Otherwise, what is man? He is this small, weak creature living on earth alongside millions of other species. The earth is only a small satellite of a mere star of which there are millions and millions in the great space whose boundaries are known only to God. Who is this creature, man, before whom the angels are required to prostrate? It is because of this subtle, yet great secret that man deserves his position of honour. When this is discarded, man goes back to his origin, the clay of the earth.
Malaika walitekeleza amri ya Mwenyezi Mungu, kama wanavyofanya kwa asili: "Malaika wakasujudu wote pamoja." (Aya ya 73) Vipi, lini na wapi? Yote haya ni sehemu ya elimu ya Mwenyezi Mungu. Kujua hakuongezi maana kwa simulizi hilo. Badala yake, maana yake inaonekana katika nafasi na thamani aliyopewa mwanadamu, kiumbe aliyeumbwa kwa udongo, pale alipopanda juu ya asili yake kupitia pumzi hii ya roho ya Mwenyezi Mungu. Malaika walisujudu kwa kutii amri ya Mwenyezi Mungu, wakijua kwamba hekima yake haina mwisho.
The angels acted on God’s orders, as they naturally do: “The angels prostrated themselves, all of them together.” (Verse 73) How, when and where? All this is part of God’s knowledge. To know does not add significance to the story. Instead, the significance is seen in the position and value given to man, a creature made of clay, when he rose above his origin through this breath of God’s soul. The angels prostrated themselves in compliance with God’s order, knowing that His wisdom is infinite.
“Lakini si Iblisi. Yeye alijivuna kwa kiburi chake na alikuwa miongoni mwa wale waliokataa haki.” (Aya ya 74) Je, Iblisi alikuwa miongoni mwa malaika? Pengine hapana, kwa sababu kama angekuwa malaika, asingemwasi Mungu. Malaika hawaasi amri yoyote wanayopewa na Mungu, nao hufanya daima kile wanachoamriwa. Imetajwa katika Qur’ani kwamba aliumbwa kwa moto, ilhali inajulikana kwamba malaika waliumbwa kwa nuru. Hata hivyo, alikuwa pamoja na malaika, na amri ya kumsujudia Adam ilimhusu pia. Hakutajwa waziwazi kuhusiana na amri hiyo ili kupunguza hadhi yake. Lakini tunajua kwamba amri hiyo ilimhusu kwa sababu ya lawama aliyopokea kutokana na kutii kwake.
“Not so Iblīs. He gloried in his arrogance and was one of those who reject the truth.” (Verse 74) Was Iblīs one of the angels? Most probably not, because if he were an angel, he would not have disobeyed God. Angels do not disobey any order issued to them by God, and they always do what they are bidden. It is mentioned in the Qur’ān that he was created of fire, while it is known that the angels were created from light. Yet he was with the angels and the order to prostrate before Adam included him. He is not specifically mentioned in connection with the order so as to belittle his position. Yet we know that the order applied to him because of the reproach he received as a result of his disobedience.
“Akasema [Mungu]: Ee Iblisi! Ni nini kinachokuzuia usimsujudie yule niliyemuumba kwa mikono Yangu? Je, umejivuna, au unajiona kuwa bora?” (Aya ya 75) Mungu ndiye Muumbaji wa vyote. Kwa hiyo, kutajwa kwamba amemuumba mwanadamu kuna maana ya pekee, kwa sababu kunaashiria upendeleo maalum aliopewa kiumbe huyu ambaye amepewa pumzi ya Roho Yake. § Je, umejivuna sana hata usitii amri Zangu? Au unajiona kuwa bora kama wengine wote wanaokataa kunyenyekea?
“Said [God]: Iblīs! What prevents you from bowing down to one whom I have created with My hands? Are you too proud, or do you deem yourself superior?” (Verse 75) God is the Creator of all. Therefore, the mention that He has created man is particularly significant because it refers to the special care given to this creature who has been given a breath of His soul. § Are you too proud to obey My orders? Or do you deem yourself superior like all others who refuse to submit?
"Akajibu [Iblīs]: Mimi ni bora kuliko yeye: Uliniumba kwa moto, lakini ulimuumba yeye kwa udongo." (Aya ya 76) Jibu hilo limejaa husuda. Pia linapuuza kipengele kitukufu alichonacho Adam mbali na kuumbwa kwake kwa udongo. Kwa hiyo, ni jibu la kiburi linalotokana na tabia iliyokwisha kuacha wema wote.
“Answered [Iblīs]: I am better than he: You have created me out of fire, but created him from clay.” (Verse 76) The answer overflows with envy. It also ignores the noble element that Adam has in addition to his creation from clay. Thus, it is a rude retort stemming from a nature that had abandoned all goodness.
Katika hatua hii, amri ya kimungu ikatolewa ya kumfukuza kiumbe huyu muasi: "Akasema: Basi toka humo; hakika wewe umelaaniwa. Na hakika laana yangu itakufuata hata Siku ya Hukumu." (Aya 77-78)
Hatuwezi kubainisha kitu kinachorejelewa na kiwakilishi 'humo'. Kinaweza kurejelea mbinguni, au rehema ya Mungu. Tafsiri zote mbili zinawezekana. Hakuna haja ya kubishana juu ya jambo hili. Katika pande zote mbili maana ni wazi: Iblisi alifukuzwa na kulaaniwa kwa kuwa alijipatia ghadhabu ya Mungu kwa kuasi amri Zake.
At this point, the divine order was issued expelling this rebellious creature: “Said He: Then get out from it: you are accursed; My rejection shall follow you until the Day of Judgement.” (Verses 77-78) We cannot define the referent of the pronoun ‘it’. It could refer either to heaven, or to God’s grace. Both interpretations are possible. There need be no argument over this. In both cases the meaning is clear: Iblīs was expelled and cursed as he incurred God’s displeasure by rebelling against His orders.
Walakini, wivu wa Iblisi uligeuka kuwa chuki na azma ya kulipiza kisasi kwa Adamu na uzao wake: "Akasema [Iblisi]: Mola wangu! Nipe muhula hata siku watakapofufuliwa." (Aya ya 79) Kwa sababu fulani, Mungu alimkubalia Iblisi ombi lake, akampa nafasi aliyoitaka: "Akasema: Hakika wewe ni miongoni mwa waliopewa muhula hadi siku ya wakati uliowekwa." (Aya ya 81) Kisha Shetani alifichua lengo lake, ambalo lilijumlisha chuki yake: "[Iblisi] akasema: Naapa kwa uweza wako: Hakika nitawapotosha wote isipokuwa waja wako waliosafishwa." (Aya 82-83)
Hivyo ndivyo Iblisi alivyoweka wazi mpango wake wa utekelezaji. Aliapa kwa Mola mwenye nguvu kwamba atawapotosha wanadamu wote, isipokuwa wale ambao hakuwa na uwezo juu yao. Hii haikuwa ishara ya utukufu upande wake; bali ilikuwa kukiri kutokuwa na maana kwa juhudi zake. Hivyo alituambia kuhusu kizuizi kati yake na wale ambao wako salama, wasioathiriwa na majaribu yake. Ni ibada yao kwa Mungu ndiyo inayowafanya wawe salama. Hili linaendana na mpango na mapenzi ya Mungu. Mungu anatangaza mapenzi yake, akiweka wazi njia ya mbele: "[Mungu] akasema: Basi haya ndiyo ukweli, nami nasema kweli: Hakika nitaijaza Jahannamu kwa wewe na wale watakaokufuata miongoni mwao." (Aya 84-85)
However, Iblīs’s envy turned into a grudge and determination to avenge himself on Adam and his progeny: “Said [Iblīs]: My Lord! Grant me a respite till Resurrection Day.” (Verse 79) For some purpose, God granted ‘Iblīs his request, allowing him the chance he wanted: “Said He: You are one of those granted respite till the day of the appointed time.” (Verse 81) Satan then revealed his -goal which summed up his grudge: “[Iblīs] then said I swear by Your very might: I shall certainly tempt them all except Your true servants.” (Verses 82-83) Thus Iblīs defined his plan of action. He swore by the Lord of power that he would tempt all human beings, except those over whom he had no power. This was not a gesture of nobility on his part; but rather an acknowledgement of the uselessness of his efforts. Thus he told us about the barrier between him and those who are safe from, and immune to his temptation. It is their worship of God that makes them safe. This is in accordance with God’s design and will. God declares His will, defining the way ahead: “[And God] said: This, then, is the truth! And the truth do I state: I will most certainly fill hell with you and such of them as shall follow you.” (Verses 84-85)
Mungu daima husema ukweli. Qur'ani inarudia kutaja ukweli huu na kuusisitiza kwa njia mbalimbali. Katika sura hii kuna marejeo kadhaa ya vipengele tofauti vya ukweli, kama vile dai la wale wagomvi waliopanda kuta za mahali pa ibada ya Daudi kwamba awahukumu kati yao kwa haki. Maandishi ya Kiarabu yanaongeza maana wazi kwamba hukumu inapaswa kutolewa kwa msingi wa ukweli.
God always states the truth. The Qur’ān repeatedly states this fact and re- emphasizes it in a variety of ways. In this sūrah there are several references to different aspects of the truth, such as the demand of the disputants who climbed the walls of David’s sanctuary that he should judge between them in fairness. The Arabic text adds clear connotations that the judgement should be made on the basis of truth.
Vile vile, maelezo kuhusu hadithi ya Daudi yanarejelea uumbaji wa mbingu na ardhi kwa haki. Sasa, Mwenyezi Mungu Mtukufu anathibitisha ukweli tena, akisema: "Basi, huu ndio ukweli! Na ukweli ninaousema." (Aya ya 84) Hivyo, marejeo haya yanasisitiza vipengele tofauti vya ukweli, lakini asili yake daima ni ile ile. Inajumuisha ahadi hii ya kweli: "Hakika nitaijaza Jahannamu kwa wewe na wale miongoni mwao watakaokufuata wote." (Aya ya 85)
Similarly, the comments on David’s story refer to the creation of the heavens and the earth on the basis of the truth. Now, God Almighty reaffirms the truth, saying: “This, then, is the truth! And the truth do I state.” (Verse 84) Thus, these references emphasize different aspects of the truth, but its nature is always the same. It includes this true promise: “I will most certainly fill hell with you and such of them as shall follow you.” (Verse 85)
Ni vita, basi, kati ya Shetani na watoto wa Adamu: wanaingia ndani yake kwa ujuzi kamili, wakijua matokeo yaliyo wazi katika ahadi hii ya kweli.
It is, then, a battle between Satan and Adam’s children: they go into it with full knowledge, aware of the consequences which are made clear in this true promise.
Wanabeba jukumu la chaguo lao. Lakini kwa rehema yake, Mungu ameamua kutowaacha bila mwanga wa uongofu. Kwa hiyo, amewatumia wajumbe wake ili kuwaonya.
They bear responsibility for their choices. Yet in His mercy, God has decided not to leave them without enlightenment. Therefore, he sent them His messengers to warn them.
Mwishoni mwa sura hii, Mtume ﷺ anaagizwa kusema neno lake la mwisho:
At the end of the sūrah, the Prophet is instructed to say his final word:
Sema: Sitakuomba ujira wowote kwa hili, wala mimi si miongoni mwa wanaojidai yale ambayo si yangu. Hiki si kingine ila ni ukumbusho kwa walimwengu wote, na hakika mtakuja kujua ukweli wake baada ya muda. (Aya 86-88)
Say: No reward do I ask of you for this, and I am not one to claim what I am not. This is no less than a reminder to all the worlds, and in time you will certainly come to know its truth. (Verses 86-88)
Ni mwito wa dhati kwao wajiokoe wenyewe, baada ya onyo kutolewa na hatima kuonyeshwa. Mlinganiaji, anayetetea ukweli kwa uwazi na unyoofu, hana madai ya uongo wala majigambo, wala hadai malipo kutoka kwa yeyote. Haamrishi chochote isipokuwa kile ambacho maumbile salama ya binadamu yanakikubali kwa urahisi. Yeye hutoa tu ukumbusho kwa walimwengu wote, kwa kuwa watu wanaweza kusahau au kuchagua kutojali. Wanaweza kupuuza ujumbe mkuu ambao umewafikia, lakini hatimaye watakuja kujua ukweli wake. Kwa hakika, ndani ya miaka michache baada ya kupokea hotuba hii, Waarabu walijua ukweli wa ujumbe huu, nao watauelewa siku ya Hukumu, pale ahadi ya Mwenyezi Mungu itakapotimia: "Hakika nitaijaza Jahannam kwa nyinyi na wale wote watakaokufuateni." (Aya ya 85)
It is a sincere call to them to save themselves when the warning has been given and the fate has been shown. The caller, advocating the truth, plain and simple, makes no false claims or pretensions, demanding no reward from anyone. He orders nothing except what sound human nature readily endorses. He simply delivers a reminder to all the worlds, since people may forget or choose to be oblivious. They may ignore the great message that has been delivered to them, but they will eventually come to know its truth. Indeed within a few years of receiving this address, the Arabs knew the truth of this message, and they will come to know it on Judgement Day, when God’s promise will be fulfilled: “I will most certainly fill hell with you and such of them as shall follow you.” (Verse 85)
Hivyo basi, mwisho wa sūrah unaendana kikamilifu na mwanzo wake, pia na mada na masuala iliyoyagusia. Unatolewa kwa sauti kali inayodokeza kwamba yanayokuja ni makubwa kweli: “bila shaka mtaijua habari yake baada ya muda.” (Aya ya 88)
Thus, the ending of the sūrah is in full harmony with its beginning as also with the themes and issues it has tackled. It is given in a powerful note suggesting that what is to come is grave indeed: “in time you will certainly come to know its truth.” (Verse 88)