Sura hii inatoa muhtasari wa kisa cha Adamu, alipositahau ahadi aliyoifanya kwa Mungu. Alipojaribiwa na matarajio ya kutokufa, alikubali, akimsikiliza Shetani na vishawishi vyake. Hiki kilikuwa kipimo ambacho Mungu alitaka apitie kabla ya kumkabidhi dunia. Pia kilitoa mfano wa anachoweza kufanya Shetani, ili watoto wa Adamu wajifunze funzo hilo. Kipimo kilipokamilika, Mungu alimwonyesha Adamu rehema yake, akampa nafasi yake, na kumpa mwongozo.
The sūrah gives a brief account of Adam’s story, when he forgot the commitment he made to God. When he was tempted by the prospect of immortality, he yielded, listening to Satan and his promptings. This was a test which God wanted him to go through before he was placed in charge of the earth. It also provided an example of what Satan can do, so that Adam’s offspring would learn the lesson. When the test was completed, God bestowed His mercy on Adam, assigning his role to him, and providing him with guidance.
Kila simulizi linalosimuliwa katika Qur'ani limewekwa ili lilingane na muktadha ambamo linatolewa. Katika sura hii, simulizi la Adam linafuata mara baada ya kutajwa kwa kurudia-rudia kwa haraka kwa Mtume ﷺ wahyi wa Qur'ani, kwa hofu ya kuusahau. Hivyo, kusahau kwa Adam ahadi yake kunatajwa mwanzoni kabisa. Zaidi ya hayo, simulizi hili limetolewa katika sura inayofichua vipengele vingi vya neema ya Mwenyezi Mungu anayowapa wale waja wateule ambao Yeye huwaweka chini ya ulinzi wake. Kwa hiyo, katika simulizi hili kinasisitizwa kwamba Mungu alimchagua Adam, akakubali toba yake na kumpa uongozi.
Every story related in the Qur’ān is made to fit with the context in which it is given. In this sūrah, Adam’s story follows soon after the reference to the Prophet’s hasty repetition of Qur’ānic revelations, for fear of forgetting them. Hence, Adam’s forgetting of his commitment is referred to at the outset. Moreover, the story is given in a sūrah which reveals many aspects of God’s grace bestowed on those chosen servants whom He places under His care. Therefore, in this story the point is made that God chose Adam, accepted his repentance and provided him with guidance.
Hii inafuatiwa na tukio la Siku ya Kiyama linaloonyesha miisho miwili tofauti ya waja watiifu wa Mungu kwa upande mmoja, na ya wale wanaoendelea kuasi kwa upande mwingine. Hili linaonyeshwa kama safari ya kurejea kutoka duniani hadi makao ya kwanza ambako kila mtu anapewa malipo yake stahiki. Sasa tuangalie simulizi hii kama inavyoelezwa katika sūrah hii.
This is followed by a scene of the Day of Resurrection portraying the two different ends of God’s obedient servants on the one hand and, on the other, those who persist in disobedience. This is shown like a journey back from earth to the first abode where everyone is given their rightful reward. Let us now look at the story as it is related in this sūrah.
"Zamani za kale, Sisi tulifanya agano na Adamu; lakini alilisahau, nasi tukamwona hana azma thabiti." (Aya ya 115)
Agano la Mwenyezi Mungu kwa Adamu lilikuwa kwamba angeweza kula matunda yote ya Bustani isipokuwa mti mmoja ambao uliwakilisha katazo lililo la lazima ili kuimarisha nguvu ya nia, kujithibitisha utu wa mtu, na kujikomboa kutoka kwenye shinikizo dhalimu la tamaa. Yote haya ni ya lazima ili kuipa nafsi ya binadamu uhuru wa kujiepusha na yale yanayodhaniwa kuwa mahitaji yake, ili isitumwe na tamaa. Hiki ndicho kipimo halisi cha ubora wa mwanadamu. Kila nia ya mwanadamu inapodhoofika chini ya shinikizo la tamaa, huteremka karibu zaidi na kiwango cha wanyama.
“Long ago, We made a covenant with Adam; but he forgot it, and We found him lacking in firmness of purpose.” (Verse 115) God’s covenant with Adam was that he could eat of all the fruits in the Garden except for one tree that represented the prohibition necessary to strengthen willpower, assert one’s personality and liberate oneself of the oppressive pressure of desire. All this is necessary to give the human soul the freedom to do without its supposed needs, so that it is not enslaved by desire. This is indeed the true measure of human excellence. Whenever man’s will weakens under the pressure of desire, he sinks closer to the level of animals.
Hivyo basi, Mungu alimjaribu mwanadamu mwanzoni ili amtayarishe kwa nafasi yake ya kujenga maisha ya binadamu duniani. Kwa hiyo, jaribio hilo linaonekana kuwa sehemu ya neema ya Mungu anayompa mwanadamu kwa wingi: uwezo wake wa kupinga majaribu unaamshwa na kuimarishwa. Macho yake yanafunguliwa kuona mapambano yanayomngoja kati ya starehe anazowekewa mbele yake na Shetani, na azma yake ya kutimiza ahadi yake kwa Mungu. Matokeo ya jaribio hili la kwanza yanawekwa wazi: "Akasahau [yaani, ahadi yake], na Tukamkuta hana azma thabiti." (Aya ya 115) Matokeo yametangazwa kabla ya maelezo ya jaribio yenyewe kutolewa.
Hence, God so tested man initially in order to prepare him for his role of building human life on earth. Thus the test is seen to be part of God’s grace which He bestows on man in abundance: his power to resist temptation is alerted and enhanced. His eyes are opened to the struggle awaiting him between the pleasures raised before him by Satan and his will to honour his commitment to God. The results of this first test are made public: “He forgot it [i.e. his commitment], and We found him lacking in firmness of purpose.” (Verse 115) The result is declared before the details of the test have been given.
“Na tulipowaambia malaika, ‘Msujuduni Adamu,’ wakasujudu wote; isipokuwa Iblisi, aliyekataa.” (Aya 116) Kisa hiki cha kwanza kimetolewa kwa maneno ya jumla, bila maelezo yaliyotolewa katika surah nyingine. Muktadha wa jumla hapa ni wa rehema, kujali na baraka. Kwa hiyo, mambo haya yanatajwa haraka sana: “Ee Adamu,’ Tulisema, ‘hakika huyu ni adui kwako na kwa mkeo; basi asikutoe nyinyi wawili peponi, kwani mtaingia katika mateso. Imehakikishwa kwamba hamtaona njaa hapa wala kuwa uchi, na hamtaona kiu wala kuteseka kwa jua kali.’” (Aya 117-119)
“And when We said to the angels, ‘Prostrate yourselves before Adam,’ they all prostrated themselves; except Iblīs, who refused.” (Verse 116) This first episode of the story is given in very general terms, without the details given in other sūrahs. The general context here is one of mercy, care and blessings. Hence, these aspects are brought forth very quickly: “Adam,’ We said, ‘this is indeed a foe to you and your wife; so let him not drive the two of you out of the Garden, for then you will be plunged into affliction. It is guaranteed that you shall not hunger here or feel naked, and you shall not thirst here or suffer from the blazing sun.’” (Verses 117-119)
Tunaona jinsi Mungu anavyochukua hatua ya kumtahadharisha Adamu juu ya hila mbaya zilizotumiwa na adui yake, akimwonya dhidi ya udanganyifu wa Shetani, baada ya yeye kukaidi amri ya Mungu ya kusujudu mbele ya Adamu. Onyo hilo ni sahihi sana, likionyesha matokeo yasiyoepukika ya kumsikiliza Shetani na misukumo yake: "Basi asiwatoe nyote wawili peponi, kwani mtaingia katika taabu." (Aya ya 117) Adamu akishatolewa mbinguni, hatakuwa na chochote isipokuwa taabu: kazi ngumu, kupotea njia, wasiwasi, kutokuwa na uamuzi, kusubiri bila mwisho, mateso, upungufu, n.k. Mradi yuko Peponi, hana kinga dhidi ya taabu zote: "Hakika ni kwamba humo hutakuwa na njaa wala kuwa uchi, na humo hutakuwa na kiu wala kuteswa na jua kali." (Aya za 118-119) Kila kitu ambacho mwanadamu anahitaji kipo kwa wingi Peponi, jambo linalomaanisha kwamba mwanadamu anapaswa kuhakikisha anabaki huko. Tunabainisha hapa jinsi njaa na uchi vinavyoonyeshwa kuwa sawa na kiu na joto kali. Haya manne yanawakilisha mahangaiko ya awali ya mwanadamu anapojaribu kutafuta chakula, mavazi, kinywaji na kivuli.
We see how God takes care to alert Adam to the wicked designs employed by his enemy, warning him against Satan’s treachery, after he disobeyed God’s command to prostrate himself before Adam. The warning is very precise, showing the inevitable result of listening to Satan and his promptings: “Let him not drive the two of you out of the Garden, for then you will be plunged into affliction.” (Verse 117) Once Adam is thrown out of heaven, all he will have is affliction: hard labour, going astray, worry, indecision, endless waiting, agony, deprivation, etc. As long as he is in Paradise, he is immune to all affliction: “It is guaranteed that you shall not hunger here or feel naked, and you shall not thirst here or suffer from the blazing sun.” (Verses 118-119) All that man needs is available in plenty in Paradise, which means that man should ensure he stays there. We note here how hunger and nakedness are shown to be parallel to thirst and intense heat. These four represent man’s initial concerns as he tries to find food, clothing, drink and shade.
Lakini Adam alikuwa hana uzoefu. Zaidi ya hayo, alibebwa na udhaifu, kama vile hamu yake ya kuishi na hamu yake nyingine ya kujisikia mwenye nguvu. Ilikuwa kupitia udhaifu huu ambapo Shetani aliweza kumjaribu: “Lakini Shetani akamnong'oneza, akisema: Ee Adam, je, nikuongoze kwenye mti wa uzima wa milele, na kwenye ufalme usioweza kuharibika?” (Aya 120)
Adam however was without experience. Moreover, he was burdened by weakness, such as his desire for survival and his other desire to feel himself powerful. It was through these weaknesses that Satan was able to tempt him: “But Satan whispered to him, saying: Adam, shall I lead you to the tree of life eternal, and to a kingdom that will never decay?” (Verse 120)
Tunaona hapa jinsi Shetani anavyogusa udhaifu wa moyo wa Adamu. Maisha na nguvu za mwanadamu ni vya kikomo. Kwa hiyo, anatamani kuishi milele na nguvu za kudumu. Tamaa hizi mbili zilimpa Shetani nafasi zinazofaa. Kama tulivyosema, Adamu alikuwa na udhaifu wote wa kibinadamu uliowekwa ndani yake kwa kusudi maalum. Kwa hiyo, alisahau ahadi yake na kuvuka mipaka iliyoruhusiwa: "Wakala wote wawili katika tunda lake; na papo hapo sehemu zao za aibu zikawadhihirikia, nao wakaanza kujifunika kwa majani yaliyoshonwa pamoja kutoka Peponi. Hivyo ndivyo Adamu alivyomwasi Mola wake, na hivyo ndivyo alivyopotea njia." (Aya ya 121)
We see here how Satan touches Adam’s raw nerve. Man’s life and power are limited. Hence, he longs for survival and lasting power. These two desires provided Satan with suitable openings. As we have said, Adam had all human weaknesses planted in him for a definite purpose. Hence, he forgot his commitment and transgressed the permitted limits: “They both ate of its fruit; and thereupon their shameful parts became visible to them, and they began to cover themselves with pieced-together leaves from the Garden. Thus did Adam disobey his Lord, and thus did he stray into error.” (Verse 121)
Inaonekana kwamba kile ambacho Adamu na mkewe waliona ni sehemu zao za siri, ambazo hadi wakati huo zilikuwa zimefunikwa. Hii ndiyo maelezo yenye uwezekano mkubwa zaidi, kwa kuwa walianza tena kujifunika, wakiunganisha majani ya miti iliyo peponi. Kwa upande mwingine, msemo huo unaweza kumaanisha kwamba kitendo chao kiliamsha tamaa yao ya kingono. Kabla ya hisia za kingono, mwanadamu haoni aibu yoyote ya kuacha sehemu zake za siri wazi.
It appears that what Adam and his wife saw were their genitals, which had thus far been covered. This is the more likely explanation, since they started to cover themselves again, piecing together leaves from the trees in heaven. On the other hand, the expression may mean that their action aroused their sexual desire. Prior to sexual feelings, man does not feel any shame in leaving his private parts exposed.
Hakika, huenda asiwe na ufahamu nazo isipokuwa anapohisi misukumo kama hiyo. Ni wakati huo ndipo anapata aibu na kuona haya kujidhihirisha.
Indeed, he may not be aware of them unless he feels such urges. It is then that he experiences shame and feels too shy to expose himself.
Inawezekana kwamba mti huo ulikatazwa kwa Adam na mkewe kwa sababu matunda yake yangeweza kuamsha tamaa yao ya kimwili. Labda ilikusudiwa kuacha tamaa hii ikiwa imelala kwa muda. Inaweza pia kuwa kwamba kusahau kwao ahadi yao kwa Mungu na kutotii amri zake kulisababisha udhaifu wa nguvu zao za nafsi na kuvunjika kwa uhusiano wao na Bwana Muumba, hali iliyopelekea kuibuka kwa tamaa za kingono na za uzazi. Ni kwa njia hii tu ndipo mwanadamu anaweza kuongeza maisha yake zaidi ya muda wake mwenyewe. Haya yote ni maelezo yanayowezekana kwa uhusiano kati ya kula kwao matunda ya mti uliokatazwa na kufahamu kwao uchi wao. Qur'ani haisemi, "sehemu zao za aibu zilionekana"; badala yake, sehemu hizi zilionekana "kwao". Hii inaashiria kwamba sehemu hizi zilikuwa zimefichwa kutoka kwao kisha zikafunuliwa kupitia hisia zao za ndani. Katika sura nyingine Qur'ani inasema:
It may be that the tree was forbidden to Adam and his wife because its fruits could awaken their sexual desire. Perhaps it was intended to leave this desire dormant for a time. It could be, on the other hand, that their forgetting of their commitment to God and their disobedience of His orders resulted in a weakening of their willpower and a break of their bond with the Lord Creator, giving way to the emergence of sexual and reproductive desires. It is only in this way that man can extend his life beyond his own term. All these are possible explanations for the association between their eating of the forbidden tree and their becoming aware of their nakedness. The Qur’ān does not say, “their shameful parts became visible”; rather, these parts became visible “to them”. This suggests that these parts were screened from them and then became exposed through their own inner feelings. In another sūrah the Qur’ān says:
"Shetani alinong'oneza wote wawili ili awaonyeshe uchi wao, ambao hapo awali hawakuufahamu." (7: 20) "[Shetani] aliwavua nguo yao ili awafanye waufahamu uchi wao." (7: 27) Huenda nguo ambayo Shetani aliivua haikuwa ya kimwili, bali ilikuwa hisia ya kinga ya usafi, usafi wa moyo na ukaribu wao kwa Mungu. Haya ni dhana tu ambazo hatuzisisitizi wala kuzipa uzito. Tunazitaja ili tu kufanya wazi zaidi uzoefu wa kwanza wa mwanadamu na majaribu.
“Satan whispered to them both, so that he might show them their nakedness, of which they had previously been unaware.” (7: 20) “[Satan] stripped them of their garment in order to make them aware of their nakedness.” (7: 27) Perhaps the clothing that Satan removed was not physical, but rather, a protective feeling of innocence, purity and closeness to God. These are mere hypotheses which we neither emphasize nor give weight to. We state them only to make the first human experience with temptation clearer.
Lakini Mungu alimwonyesha Adamu na mke wake rehema yake baada ya yeye kumwasi.
But God extended His grace to Adam and his wife after he had disobeyed Him.
Hiki kilikuwa kwa mara ya kwanza tu: “Kisha Mola wake akamchagua [kwa rehema Yake], akapokea toba yake, na akamuongoza.” (Aya ya 122) Adam, alipotambua ukubwa wa kosa lake, alitubu na kutafuta msamaha wa Mungu, lakini hili halikutajwa hapa ili neema ya Mungu ionekane waziwazi zaidi.
This was only the first experience: “Then his Lord elected him [for His grace], accepted his repentance, and bestowed His guidance upon him.” (Verse 122) Realizing the enormity of his error, Adam repented and sought God’s forgiveness, but this is not mentioned here in order to leave God’s grace to be seen most clearly.