Bu insoniyat hayotining buyuk safarining boshlanish nuqtasidir. U insoniyatga yer yuzida o'rnashib olishi uchun qudrat berishdan boshlanadi. Bu yerda insoniyat yaratilishidan oldin mavjud bo'lgan mutlaq haqiqatga ishora qilinmoqda.

This is the starting point of the great journey of human life. It begins by giving the human race power so that it can settle on earth. Here the reference is to an absolute fact that precedes the creation of mankind.

“Biz sizni yer yuzida mustahkam joylashtirdik va sizga u yerda hayot kechirish uchun vositalar berdik. Qanchalik kam shukr qilasiz.” (10-oyat) Yerning ham, insonning ham Yaratuvchisi — insoniyat zotining yer yuzida o‘rnashib olishini mumkin qilib qo‘ygan Zotdir. Yerga xususiyat va sifatlarni bergan, inson hayotining gullab-yashnashiga, odamlarga rizq va boshqa hayot vositalarini ta’minlashga imkon beradigan barcha bu muvozanatlarni yaratgan Ham O‘sha Zotdir.

“We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) The Creator of both the earth and man is the One who has made it possible for the human race to establish itself on earth. It is He who has given the earth its qualities and characteristics and made all these balances which allow human life to prosper and provide people with sustenance and other means of livelihood.

Aynan U Zot, Yer yuzini insonning hayoti uchun munosib qilib yaratgan Zotdir: Uni atmosfera bilan, o‘ziga xos hajmi, shakli va tarkibi bilan, Quyosh va Oy'dan munosib masofada joylashtirgan. Yerni Quyosh atrofida aylanishi uchun o‘z orbitasiga joylashtirgan, unga o‘ziga xos tezlik berib, o‘z o‘qi bilan hosil qiladigan burchakni belgilagan Zotdir. Bu muvozanatlarning barchasi Yerga oziq-ovqat va energiya manbalarini berish qobiliyatini ato etish kabi muhimdir, shu orqali insoniy hayot davom etib, rivojlanishi mumkin bo‘ladi. Shuningdek, insonni Yerdagi barcha yaratiqlarning hukmdori qilgan, unga tabiat qonunlarini aniqlash va ulardan foydalanish qobiliyatini berib, Yerning imkoniyatlari va boyliklaridan foydalanish layoqatini ato etgan ham Allohdir.

It is indeed He who has made the earth suitable for sustaining human life, by giving it its atmosphere, its particular size, shape and make-up, its appropriate distance from the sun and the moon. It is He who has set it in its orbit in order to enable it to move round the sun, and given it its particular speed and determined the angle it makes with its axis. All these balances are as important as giving the earth the potential to produce sustenance and sources of energy to enable human life to continue and prosper. It is also God who has made man the master of all creation on earth, giving him the ability to utilize the earth’s potential and resources by his ability to identify and use the laws of nature.

Biz hozir o‘rganmoqchi bo‘lgan narsa — inson hayotining barcha qiziqarli voqealari bilan birga bayon etilgan hikoyadir. U insoniyatning yaqinlashib kelayotgan tug‘ilishi haqidagi e’lon bilan boshlanadi. Bu e’lon Oliy Jamoat — Qur’oni karimda farishtalarga nisbatan ishlatilgan atama — ishtirokida o‘tkazilgan ulug‘vor tantanada qilinadi. Hurmat-ehtiromning yana bir dalili sifatida, farishtalar to‘planganida e’lonni Alloh taolodan o‘zga hech kim qilmaydi; garchi u farishtalardan emas bo‘lsa-da, Iblis ham hozir bo‘ladi. Butun voqeaga osmonlar, yer va Xudo yaratgan barcha narsalar guvohlik beradi. Bu, haqiqatan ham, koinot tarixidagi buyuk voqeadir:

What we are about to learn is the story of human life with all its exciting events. It begins with an announcement of the forthcoming birth of mankind. The announcement is made in a majestic celebration attended by the Supreme Society, a Qur’ānic term that refers to the angels. As a further evidence of honour, no one other than God Almighty makes the announcement when the angels are gathered, and Iblīs is present, though he is not one of the angels. The whole event is witnessed by the heavens and the earth and all that God has created. It is indeed a great event in the history of the universe:

Biz sizni albatta yaratdik, so'ng sizni shakllantirdik. So'ng farishtalarga dedik:

We have indeed created you, and then formed you. We then said to the angels:

"Ādamga sajda qilinglar!" — deb buyurildi. Iblisdan boshqa hammasi sajda qildi.

“Prostrate yourselves before Adam!” They all prostrated themselves, except for Iblīs:

U u sajda qilganlardan emas edi. [Alloh] dedi: "Men sizga buyurganimda, sajda qilishdan sizni nima to'sdi?" [Iblīs] javob berdi:

he was not one of those who prostrated themselves. And [God] said: “What has prevented you from prostrating yourself when I commanded you?” Answered [Iblīs]:

“Men undan afzalman: Sen meni olovdan yaratding, Uni esa loydan yaratding”, dedi. [Xudo] aytdi: “Bu yerdan chiq! Bu yerda takabburlik qilishing sensga yarashmaydi. Chiq, sen xorlanganlardan bo‘lasan.” Dedi: “Meni odamlar tiriltiriladigan kungacha muhlat ber.” Xudo javob berdi: “Albatta, sen muhlat berilganlardan bo‘lasan.” [Iblis] dedi: “Sen meni adashtirganing uchun, men ham, albatta, Sening to‘g‘ri yo‘lingda ularni poylab o‘tiraman. So‘ngra ularning oldidan, orqasidan, o‘ng tomonidan va chap tomonidan, albatta, ularga hujum qilaman. Sen esa ularning ko‘pchiligini shukrsiz topasan.” [Xudo] aytdi: “Bu yerdan chiq, xor va haydalgan holda! Ulardan kim senga ergashsa, albatta, sen va ulardan barchasi bilan Jahannamni to‘ldiraman.” (11-18-oyatlar)

Sahna Yaratganning uchta turdagi mavjudotini tasvirlaydi: birinchisi mutlaq itoatkorlik va to‘liq o‘z-o‘zini taslim qilishga berilgan mavjudot. Ushbu sahnada uning roli Rabbisi buyurganidek, barchasi birgalikda Odam oldida sajda qilgan farishtalarda namoyon bo‘lgan bo‘ysunishi bilan yakunlanadi. Ikkinchi tur mutlaq itoatsizlik va g‘ayriy takabburlik turidir, uchinchisi esa inson tabiatidir. Bu oxirgi turlarning xususiyatlari va ularning qanday ishlashini tez orada muhokama qilamiz.

The scene portrays three different types of God’s creation: the first is that given to absolute obedience and complete self-surrender. In this scene, its role is completed with the submission it makes which manifested itself in the angels prostrating themselves, one and all, to Adam as commanded by their Lord. The second type is that of absolute disobedience and spiteful arrogance, while the third is that of human nature. We will be discussing shortly the characteristics of these latter types and how they work.

Va [Alloh] dedi: “Men sizga buyurganimda, sajda qilishdan nima seni to‘xtatdi?” U javob berdi: “Men undan afzalman: Meni olovdan yaratding, uni esa loydan yaratding” (12-oyat).

And [God] said: “What has prevented you from prostrating yourself when I commanded you?” Answered [Iblīs]: “I am nobler than he: You created me out of fire, while You created him out of clay” (Verse 12)

Iblis bu yerda o‘ziga xos shaxsiy fikr va mulohaza qilish huquqini da’vo qiladi, ya’ni Alloh tomonidan berilgan buyruqqa amal qilish-qilmaslikni o‘zi hal qilishi mumkinmish deb hisoblaydi. U o‘z harakatini o‘ziga to‘g‘ri ko‘ringan narsaga asoslamoqchi bo‘ladi. Tabiiyki, Alloh tomonidan aniq buyruq berilganda hech kimga mulohaza qilish huquqi berilmaydi. Bunda qolgan yagona narsa to‘liq itoat va mukammal bajarishdir. Iblis esa God barcha yaratilmishlarning Yaratuvchisi va Ta’minlovchisi ekanini, koinotni shunday boshqarishini bilgan holda, hech bir narsa Uning iznisiz va roziligisiz sodir bo‘lmasligini anglagan holda ham, bo‘ysunishdan bosh tortadi va o‘z mantiqi bilan itoatsizligini oqlaydi: “Men undan yaxshiroqman: Meni olovdan yaratding, uni esa loydan yaratding.” (12-oyat) Shu zahoti u o‘z takabburligiga to‘g‘ri javobni oldi: “[Alloh] dedi: Bu yerdan tushib ket! Bu yerda takabburlik qilishing sen uchun emas. Chiq, sen xorlanganlar qatoridasan.” (13-oyat)

Iblīs here claims for himself a private opinion and a right of discretion to consider whether to comply with an order given by God or not. He wants to base his action on what appears to him to be justifiable. Needless to say, when a clear order is given by God no one has the right of discretion. The only thing that is left is complete obedience and perfect compliance. However, fully aware that God is the Creator and Sustainer of all creation and who controls the universe to the extent that nothing takes place without His permission and consent, Iblīs refuses to comply, justifying his disobedience by his own logic: “I am nobler than he: You created me out of fire, while You created him out of clay.” (Verse 12) Immediately, he received the right answer to his arrogance: “[God] said: Off with you hence! It is not for you to show your arrogance here. Get out, then; you will always be among the humiliated.” (Verse 13)

Satandan jannatdan haydalishi bilan tugagan sahnadan keyin, Xudo Odam va uning xotiniga qarayotgan sahna keladi. Aynan shu nuqtada biz Odamning o‘z turidagi xotini borligini bilib olamiz. Uning qanday qilib paydo bo‘lganini bilmaymiz. Insonning yaratilishini bayon qiluvchi bu oyat va Qur’ondagi shunga o‘xshash oyatlar ayol insonning yaratilishi haqida hech narsa aytmaydi. Uning Odamning qovurg‘asidan yaratilgani haqidagi barcha rivoyatlar isroiliyot adabiyotiga tegishli. Shu sababli ular to‘liq ishonchli emas. Qarshi chiqilmaydigan darajada aniq aytish mumkinki, Xudo Odam uchun o‘z turidan bo‘lgan juft yaratdi, ularni er-xotin qilish uchun. Barcha turlarni juft-juft qilish butun yaratilishga tegishli qonundir. Xudo Qur’onda shunday deydi: “Har narsadan juft yaratdik, toki o‘ylab ko‘rasizlar.” (51:49) Shu qoidani nazarda tutib, bizningcha, Momo Havo yaratilishi uzoq kutilmagan bo‘lsa kerak va bu Odamning yaratilishi bilan bir xil tarzda bo‘lgan bo‘lishi kerak.

Fast on the heels of the scene ending with Satan’s expulsion from Heaven follows a scene in which we see God looking at Adam and his wife. Only at this point do we realize that Adam has a wife of his own species. We do not know how she came to exist. This passage which relates this story of the creation of man and similar passages in the Qur’ān do not tell us anything about the creation of the female human being. All the reports that speak of her being created out of Adam’s rib belong to Israelite literature. As such, they are not totally reliable. What we can say without fear of being contradicted is that God created for Adam a spouse of his own type, to make them a couple. Making all species in couples is the law applicable to all creation. God says in the Qur’ān: “Of all things We have created couples so that you may reflect.” (51: 49) Keeping this rule in mind, it seems to us that it was not long before Eve was created, and that it must have been in the same manner as Adam’s creation.

Shunday bo'lsa-da, Odam va uning xotini endi Xudoning ularga bergan amrini bayon qilish uchun murojaat qilinadi. Ular o'zlari uchun yaratilgan asosiy vazifani bajarishga tayyor bo'lishlari uchun o'z tajribalariga ega bo'lishlari kerak. Bu vazifa — yer yuzida xalifalik vazifasidir, buni ikkinchi sura, Baqara surasi aniq bayon qiladi, unda shunday deyiladi: "Parvardigoringiz farishtalarga dedi: Men yer yuzida xalifa tayinlayman." (2:30)

Be that as it may, both Adam and his wife are now addressed to outline God’s commandment to them. They are to be given their experiences so that they are prepared for the fulfilment of their basic role for which they have been created. This is the role of vicegerency on earth, as is stated clearly in the second sūrah, The Cow, or, Al-Baqarah, in which we are told: “Your Lord said to the angels: I am appointing a vicegerent on earth.” (2: 30)

Shayton esa, yovuz bo'lgani holda va ularning ongida o'sha daraxtdan man etilganlik mahkam o'rnashib qolganini bilgani uchun, ularga hech narsadan qo'rqmasliklarini aytib, bu taqiqning ta'sirini yo'qotmoqchi bo'ldi. Buning ustiga, ularni o'z istaklarining amalga oshishi bilan vasvasaga soldi. U ularga faqat to'g'ri nasihat berayotganini va bu nasihatda samimiy ekanini qasam ichib aytdi: "U ularga qasam ichib dedi: Albatta, men sizlarga samimiy nasihat qilyapman." (21-oyat).

Wicked as he is and knowing that prohibition of that tree was firmly rooted in their minds, Satan thought to shaken its effect by assuring them that they had nothing to fear. He coupled that by tempting them with the fulfilment of their desires. He swore to them that he only gave them sound advice and that he was sincere in that advice: “And he swore to them: I am indeed giving you sound advice.” (Verse 21).

Adam ва унинг хотини нафс хоҳишларининг таъсири ва Шайтоннинг қасамининг ишонтирувчи кучи остида, Шайтон уларнинг доимий душмани эканини ва ҳеч қачон уларга яхшилик кўрсатмаслигини унутдилар. Улар Аллоҳ уларга бажарилиши лозим бўлган амрни берганини, унинг мақсадини тушунишадими ёки йўқми, бу амрга итоат этиш кераклигини ҳам унутдилар. Яна улар ҳар бир нарса Аллоҳнинг иродаси асосида содир бўлишини ҳам унутдилар.

Upon the influence of their desires and the reassuring effect of his oath, Adam and his wife forgot that Satan was their enemy who would never point out something good to them. They became oblivious of the fact that God had issued a commandment to them which they had to obey, whether they recognized its purpose or not. They further forgot that everything takes place in accordance with God’s will.

Agar Alloh xohlaganida ular abadiy bo'lmasalar yoki abadiy podshohlikka ega bo'lmasalar, u holda ularda na biri, na ikkinchisi bo'ladi. Ular bularning hammasini unutdilar va shaytonning vasvasasiga berilib qoldilar. «Shunday qilib, u ularni hiyla bilan aldadi. Ikkovlari ham daraxtning mevasini tatib ko'rgach, ularga o'z avratlari ko'rinib qoldi va jannat bargidan o'zlariga yopinishga kirishdilar. Rabbilari ularni chaqirdi: "Men sizlarga o'sha daraxtni man qilmaganmidim va shaytonning sizlarning ochiq dushmaningiz ekanini aytmaganmidim?"» (22-oyat) Note: the rules require "God" rather than "Allah," so the correct rendering is: Agar Xudo xohlaganida ular abadiy bo'lmasalar yoki abadiy podshohlikka ega bo'lmasalar, u holda ularda na biri, na ikkinchisi bo'ladi. Ular bularning hammasini unutdilar va shaytonning vasvasasiga berilib qoldilar. «Shunday qilib, u ularni hiyla bilan aldadi. Ikkovlari ham daraxtning mevasini tatib ko'rgach, ularga o'z avratlari ko'rinib qoldi va jannat bargidan o'zlariga yopinishga kirishdilar. Rabbilari ularni chaqirdi: "Men sizlarga o'sha daraxtni man qilmaganmidim va shaytonning sizlarning ochiq dushmaningiz ekanini aytmaganmidim?"» (22-oyat)

Bu surada Odam yaratilishi haqida keltirilgan gaplar oddiy hikoya emas. Bu insonning yaratilish haqiqatini, uning tabiati va kelib chiqishini, shuningdek unga atrofdagi dunyo va o‘z hayoti ustidan qanday nazorat berilganini bayon etuvchi taqdimotdir. Shuningdek, u Alloh inson uchun amalga oshirishini xohlagan qonunni, unga qo‘yilgan imtihonni va kutayotgan taqdirni tushuntirishga qaratilgan. Bularning barchasi islomiy hayot tasavvurining asosiy unsurlaridir. Biz ularni sharhimizda faqat qisqacha ko‘rib chiqamiz, chunki ular alohida kitobda chuqurroq yoritilgan.10

What we are told in this sūrah about Adam’s creation is not a mere story. It is a presentation outlining the truth of the creation of man, explaining his nature and origin as well as the world around him and what control he has over his life. It also seeks to explain the code which God wants him to implement, the test to which he is put and the destiny awaiting him. All these are basic elements in the Islamic concept of life. We will tackle these only briefly in our commentary, because they are tackled in greater depth in a separate book.10

Insonning mavjudligi va qanday paydo bo‘lganini o‘rganish tarixidan olinadigan birinchi haqiqat shuni ko‘rsatadiki, koinot tabiati bilan insonning yaratilishi o‘rtasida to‘liq va mukammal uyg‘unlik mavjud. Puxta va ehtiyotkorlik bilan amalga oshirilgan ilohiy reja ham insonni, ham koinotni o‘z ichiga oladi. Aynan shu reja insonning mavjudligini tasodif emas, balki ongli ravishda tuzilgan rejaning natijasi qiladi. U shuningdek, inson bilan koinot o‘rtasidagi uyg‘unlikni me’yorga aylantiradi.

The first fact which we derive from studying the history of human existence and how man came into being demonstrates that there is full and complete harmony between the nature of the universe and the creation of man. Divine planning, which is characterized by being elaborate and careful, encompasses both man and the universe. It is this planning which makes man’s existence the outcome of a deliberate plan, not a mere coincidence. It also makes harmony between man and the universe the norm.

Xudoning haqiqiy tushunchasiga ega bo‘lmagan, Uning zotini to‘g‘ri anglamagan yoki Unga lozim bo‘lgan hurmatni ko‘rsatmaydiganlar Uning irodasi va amallariga o‘zlarining inson o‘lchovlarini qo‘llaydilar. Ular yer yuzida yashayotgan ko‘plab jonzotlardan biri ekanini va yerning koinot okeanidagi kichik bir zarracha ekanini bilganlarida, insonning mavjudligida aniq bir maqsad borligi yoki insonning umumiy koinot tizimida rol o‘ynashi “aql bovar qilmaydigan ish” deb da’vo qiladilar. Ba’zilar insonning mavjudligi tasodif bo‘lgan, koinot esa insonning va umuman hayotning dushmanidir, deb ta’kidlaydilar. Bu fikrlar Xudoning amallariga inson mezonlarini tatbiq etishdan kelib chiqqan asossiz, ko‘r-ko‘rona o‘ylardan boshqa narsa emas.

Insonning hayoti boshlanishi haqidagi hikoyadan xulosa qilinadigan ikkinchi haqiqat shundaki, inson tirik mavjudotlar orasida nafaqat o'ziga xos, balki sharafli va ulug'vordir.

The second fact to be concluded from the story of the start of human life is that man is not only unique among living creatures, he is also noble and honoured.

Bundan tashqari, unga ulkan vazifa topshirilgan. U keng olamda harakat qiladi va turli olamlar bilan ish ko‘radi, faqat Allohga bo‘ysunish doirasida. Bu tushuncha insonning olamdagi o‘rnini e’tiborsiz qoldirib, barcha ahamiyatni moddaga va uning muqarrar ta’siriga beradigan inson tomonidan yaratilgan materialistik falsafalarga butunlay zid. U shuningdek, insonni hayvonot olamiga tushirib, uning o‘ziga xos va alohida xususiyatlariga kam e’tibor beradigan evolyutsiya nazariyasiga ham zid. Xuddi shunday, u insonni jinsiy aloqa botqog‘iga butunlay botgan deb tasvirlash uchun psixiatrik tahlildan foydalanadigan Freyd falsafasiga ham zid, ya’ni inson faqat jinsiy xatti-harakatlar orqali o‘zini yuksaltirishi mumkin, deb hisoblaydigan falsafaga. Ammo Islom insonga bergan ulug‘vorlik va sharaf uni, Ma’rifat davrida shakllantirilgan falsafiy nazariyalar tasvirlaganidek, xudoga aylantirmaydi. Islomiy tushuncha ayni paytda holisligi va muvozanatliligi bilan ajralib turadi.

Moreover, a great task has been assigned to him. He moves within a wide expanse and deals with a variety of worlds, within the framework of his submission to God alone. This concept is diametrically opposed to man-made materialistic philosophies which ignore his role in the universe and give all importance to matter and its inevitable influence. It is also opposed to the theory of evolution which sends man down to the animal world and cares little for his unique and distinctive characteristics. Similarly, it is contrary to the Freudian philosophy which uses psychiatric analysis to depict man as totally lost in the quagmire of sex, to the extent that he can only sublimate himself through sexual behaviour. But the nobility and honour Islam assigns to man does not make of him a god, as he is depicted by the philosophical theories formulated in the Age of Enlightenment. The Islamic concept is distinguished by being factual and balanced at the same time.

Qur’ān ko‘rsatmalarining barcha insonning mavjudligi haqidagi ma’nolariga asoslanib, biz inson mavjudligi mustaqil bo‘lgan degan qarashni ma’qullaymiz, ammo buni mutlaq aniqlik bilan ayta olmaymiz. Ushbu noyob turning tug‘ilishi Oliy jamiyat guvohligida o‘tgan buyuk majlisda e’lon qilindi. Bu e’lon ushbu olijanob majlisga va butun koinotga Yaratuvchi Alloh tomonidan qilindi. Bu voqeaning boshqa bayonida, ikkinchi surada keltirilganidek, insonning Yer yuzidagi xalifalik vazifasi ham uning yaratilishi boshida e’lon qilinadi. So‘ngra u xalifalik vazifalarini ado etishga tayyorlanishi uchun osmonda birinchi sinovga duch keldi.

Uchinchi haqiqat, bu hikoyadan xulosa qilishimiz mumkin bo‘lgan narsa shuki, insonning o‘ziga xosligiga qaramay, yoki aynan shu o‘ziga xoslik tufayli, u o‘z tuzilishining ayrim jihatlarida zaifdir. Uning bu zaifligi uni nafsining yomonlikka va tubsiz chuqurliklarga yetaklashiga imkon beradi. Uning ikkita asosiy zaifligi – hayotga bo‘lgan muhabbati va mol-mulkka egalik qilish istagidir.

The third fact which we can deduce from this story is that despite the uniqueness of man, or because of it, he is weak in certain aspects of his constitution. His weakness makes it possible for him to be led by his desire to evil and to bottomless depths. His two main weaknesses are his love of survival and his possessive desire.

U'z ayni paytda eng ojiz bo'ladi, qachonki u Xudoning hidoyatidan yuz o'girib, o'z nafsiga yoki o'zini aldab, uni hech qachon qo'yib yubormaslikka ahd qilgan qattiq dushmaniga bo'ysunsa.

He is at his weakest when he leaves God’s guidance and submits to his desire or to his sworn enemy who has taken it upon himself to try to seduce him and never let him go.

Lekin Alloh insonga o‘z marhamatini ko‘rsatdi: uni faqat o‘z tabiati va aqlining buyruqlari asosida, hech qanday qo‘shimcha yordamsiz yo‘l tanlashga tashlab qo‘ymadi. Alloh unga eslatish va ogohlantirish uchun elchilar yubordi, buni biz quyidagi oyatda ko‘ramiz.

But God has shown His grace to man by not leaving him alone to carve his path on the basis of the dictates of his nature and reason without any further help. God has sent him messengers to remind and warn him, as we will see in a following verse.

Bu, haqiqatda, insonning najot topishidir. U o‘z xohish-istaklari va nafsidan Allohga yuzlanish orqali najot topadi, va u o‘z dushmanidan najot topadi, bu dushman inson Robbini eslab, Uning rahmatini va mukofotini izlaganida qochib ketadi.

This represents man’s salvation indeed. He is saved from his caprice and desire by turning to God, and he is saved from his enemy who flies away whenever man remembers his Lord and seeks His mercy and reward.

Ushbu unsurlarning barchasi insonning irodasini mustahkamlaydi va uni o‘z istaklari hamda zaifliklaridan yuqoriga ko‘tarishga yordam beradi. U bu sohadagi birinchi tarbiyani hali jannatda ekanida oldi. O‘shanda unga ma’lum bir daraxtning unga man etilgani aytilgan edi. Ushbu tarbiya uning irodasini mustahkamlash va uning vasvasa hamda zaiflikka qarshiligini namoyon etishga qaratilgan edi. Agar u birinchi tajribasida muvaffaqiyatsizlikka uchrasa, o‘sha tajriba kelajakda unga yaxshi xizmat qilishi kerak edi.

All these elements strengthen man’s resolve and help him elevate himself above his desires and weaknesses. He received his first training in this area whilst still in heaven. He was told then that a particular tree was forbidden him. That training aimed to strengthen his will and to highlight its opposition to temptation and weakness. If he failed in his first experience, that experience should stand him in good stead in the future.