Hikoya davom etadi: «Biz farishtalarga: “Odamga sajda qilinglar”, deganimizda, ular sajda qildilar» (34-oyat). Bu, shubhasiz, insonga ato etilgan eng yuksak martabadir. Chunki u yer yuzida fasod qiladi va qon to‘kadi, shunga qaramay, farishtalardan ustun qilindi, ilm sirlari bilan siylandi va o‘z taqdirini tanlash uchun erkin va mustaqil irodaga ega qilindi. Insonning ikki tomonlama tabiati, o‘z harakat yo‘nalishini belgilash qobiliyati va Xudoning hidoyatiga o‘z vositalari bilan intilish amanati — bularning barchasi uning yuksak qadrga sazovor bo‘lganining jihatlaridir. Farishtalar Xudoning amriga itoat etib, Odam oldida sajda qildilar. «Faqat Iblis bundan bosh tortdi, takabburlik qildi va shu tariqa kofirlardan bo‘ldi» (34-oyat).
The story continues: “When We said to the angels, ‘Prostrate yourselves before Adam’, they did so.” (Verse 34) This is undoubtedly the highest accolade bestowed upon man. For, despite the fact that he would commit corruption on earth and shed blood, he was elevated above the angels, endowed with the secrets of knowledge, and given a free and independent will to choose his destiny. Man’s dual nature, his ability to determine his own course of action, and the trust he carries to pursue God’s guidance by his own means are all aspects of the high esteem in which he is held. The angels prostrated themselves before Adam in obedience to God’s command, “except for Iblīs who refused, swelled in insolence, and was thus an unbeliever” (Verse 34)
Bu yerda yovuzlik Shayton xatti-harakatida namoyon bo'ladi: u Yaratgan Alloh taolo, ya'ni Xudoga itoatsizlik qiladi, munosib hurmatni bekorga tan olishdan bosh tortadi, o'z xatosida qat'iy turadi va haqiqatga ongini yopib qo'yadi.
Here we see evil manifested in Satan’s behaviour as he disobeys God Almighty, vainly refuses to recognize honour where it is due, persists in his error and closes his mind to the truth.
Umumiy mazmuniga ko‘ra, rivoyatdan shunday xulosa chiqadi: Iblīs farishtalardan emas edi, balki ular bilan birga edi. Agar u farishta bo‘lganida, Xudoga itoatsizlik qilmas edi, chunki farishtalarning eng asosiy xususiyati shundaki, ular “Xudo ularga buyurgan narsada Unga itoatsizlik qilmaydilar va doim buyurilganini bajaradilar” (66:6). Arab tilidagi bu konstruksiyada Iblīsga nisbatan istisno qilinganligi uni farishtalardan biri ekanligini yoki bo‘lganini anglatmaydi. Istisno uning farishtalar bilan birga bo‘lganligi asosida oqlanadi. Arab tilida bunday ifoda to‘liq maqbul: “butun urug‘ keldi, ammo Ahmad kelmadi” degan gap Ahmadning shu urug‘ a’zosi ekanligini nazarda tutmaydi.
The general drift of the narration suggests that Iblīs was not one of the angels; rather, he was with them. For, had he been an angel, he would not have disobeyed God, since the angels’ foremost characteristic is that they “do not disobey God in whatever He commands them and always do what they are bidden.” (66: 6) The fact that the Arabic construction here makes an exception in relation to Iblīs does not mean that he is, or was, one of the angles. The exception is justified on the basis that he was with the angles. This is perfectly acceptable in Arabic, which allows the construction “the whole clan arrived but not Aĥmad” without implying that Aĥmad is a member of the clan.
Qur'on ayni paytda Iblisni jinlar deb ataladigan boshqa turdagi mavjudotlarga mansub ekanini aniq ko'rsatadi, ular olovdan yaratilgan; bu esa uning hech qachon farishta bo'lganligi haqidagi fikrni rad etadi. (Qarang: 15:27, 18:50 va 55:15)
Furthermore, the Qur’ān specifically identifies Iblīs as belonging to another type of extra-terrestrial creatures, the jinn, who are created out of fire, eliminating the idea that he was, at any time, an angel. (See 15: 27, 18: 50, and 55: 15)
Jang saflari tortildi va Iblis, yovuzlikning timsoli bilan Yer yuzidagi Xudoning xalifasi bo‘lgan inson o‘rtasidagi uzoq kurash boshlanadi.
The battle lines are drawn, and the long struggle commences between Iblīs, the epitome of evil, and man, God’s vicegerent on earth.
Bu kurash insonning o‘z vijdoni ichida olib boriladi. Inson irodasini ishga solib, Xudo bilan tuzgan ahdiga sodiq qolar ekan, natija uning foydasiga bo‘ladi. Yovuzlik faqat inson o‘z nafsiga bo‘ysunib, Parvardigoridan begonalashgan taqdirdagina g‘alaba qozonadi.
This battle is fought within man’s own conscience. Its outcome will be in man’s favour as long as he exercises his will and remains faithful to his covenant with God. Evil will triumph only if man succumbs to his own desires and alienates himself from his Lord.
Biz Odamga dedik: “Sen va xotining jannatda yashanglar, undagi mevalardan xohlaganingizni erkin yenglar, faqat mana bu daraxtga yaqinlashmanglar, aks holda zolimlardan bo‘lib qolasizlar.” (35-oyat)
And We said to Adam, “Dwell you with your spouse in Paradise and eat freely whatever you wish of its fruit, but do not come near this one tree, lest you would be wrongdoers.” (Verse 35)
Ular jannatning barcha mevalaridan, faqat bir daraxtdan tashqari, foydalanishga ruxsat berilgan edi. Bu daraxtni insonga yer yuzida harom qilingan narsalarning ramzi deb hisoblash mumkin; bunsiz inson o‘z erkini ishga solish imkoniyatiga ega bo‘lmas edi. Inson hayvonlardan, faqat instinktga amal qiladigan mavjudotlardan farq qilmas edi. Harom narsalar bo‘lmasa, insonning irodasi va qat’iyatini sinab ko‘rish, uning Xudo bilan tuzgan ahdini ado etishdagi sadoqatini aniqlash yo‘li bo‘lmas edi. Insonning irodasi hal qiluvchi omildir; o‘z irodasini ishga solmaydiganlar esa, inson qiyofasida bo‘lsalar ham, hayvonlar va aqlsiz mavjudotlar qatoridadir.
They had been allowed access to all the fruits of Paradise with the exception of one tree. That tree may be seen as a symbol of the things forbidden to man on earth, without which there would be no freewill for him to exercise. Man would have been indistinguishable from animals, acting on mere instinct. Without forbidden things, there would be no way of testing man’s willpower and resolve in fulfilling his covenant with God. The human will is the deciding factor, and those who do not exercise their will, despite their human form, belong with animals and irrational creatures.
“Ammo shaytон ularni u (jannat)dan adashtirdi va ular turgan joydan chiqarib yuborildi.” (36-oyat) Arabcha azallahumā so‘zi – ularni adashtirish harakatini ifodalash uchun ishlatilgan bu so‘z shunchalik ravshan va ta’sirchandirki, deyarli Odam va Havvoning vasvasaga uchrab, sirg‘alib, jannatdan yiqilib tushish manzarasini ko‘z oldimizda gavdalantirgandek bo‘ladi.
“But Satan lured them away from it [Paradise] and thus caused them to be ousted from where they had been.” (Verse 36) So graphic and expressive is the Arabic word, azallahumā, used here to express the act of luring away. We almost visualise the scene of Adam and Eve being tempted and manoeuvred so that they slip and fall out of Paradise.
Shunday qilib, sinov tugadi. Odam ahdini unutdi va vasvasaga berildi, bu esa Xudoning muqarrar hukmini, ya’ni ularning yerga tushirilishini chaqirdi. “Biz dedik: ‘Tushinglar. Bir-biringizga dushman bo‘lasizlar. Yerda ma’lum muddatgacha sizlar uchun turar joy va rizq bor.” (36-oyat) Bu inson bilan Shayton o‘rtasidagi kurash boshlanishining belgisi bo‘ldi va u dunyo oxirigacha davom etadi.
Thus the test is over. Adam forgot his covenant and yielded to temptation, invoking God’s inevitable judgement that they should be sent down to earth. “We said, ‘Get you down. You shall be enemies to one another. On earth you shall have an abode and sustenance, for a while.” (Verse 36) This was the signal for the battle between man and Satan to commence and continue until the end of time.
Ammo Odam, o‘zining asli yaxshi va sog‘lom insoniy tabiati tufayli, xatosini anglab yetdi va tavba qiluvchilar doim izlashi uchun yaqin turgan Xudoning cheksiz rahmati bilan najot topdi. “Shunda Odam Rabbidan bir qator so‘zlarni oldi va U uning tavbasini qabul qildi; chunki tavbani qabul qiluvchi faqat Uning o‘zidir, Mehribon.” (37-oyat)
But Adam, by virtue of his basically good and sound human nature, was awakened to his oversight and was saved by God’s boundless mercy, which is always close at hand for the repentant to seek. “Thereupon Adam received from his Lord certain words, and He accepted his repentance; for He alone is the One who accepts repentance, the Merciful.” (Verse 37)
Xudoning so‘nggi kalomi aytildi va Uning Odam hamda uning avlodlariga, ular yer yuzida Uning xalifalari sifatida, bergan to‘liq ahdi muhrlanib, kuchga kirdi. Bu ahd insoniyatga farovonlik keltiradigan shartlarni va odamlarni halokatga yetaklaydigan shartlarni belgilab beradi. “Biz dedik: ‘Hammangiz undan [Jannatdan] tushingiz. Mendan sizga hidoyat keladi. Mening hidoyatimga ergashganlarga hech qanday qo‘rquv ham, g‘am-alam ham bo‘lmas. Ammo kufr keltirib, Bizning oyatlarimizni yolg‘onga chiqarganlar esa, u yerda abadiy qoladigan do‘zax ahlidir’.” (38-39-oyatlar)
God’s final word has been spoken, and His full covenant with Adam and his offspring as His vicegerents on earth has been sealed and brought into effect. This covenant outlines the conditions that bring mankind prosperity and those that lead people to ruin. “We said, ‘You shall all descend from it [Paradise]. Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve, but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.’” (Verses 38-39)
Shunday qilib, jang maydoni o'zining to'g'ri joyi bo'lgan Yer sayyorasiga ko'chirildi va kurash to'xtovsiz davom etishi kerak edi. Ilk paytdan boshlab insonga yovuzlik ustidan qanday g'alaba qozonishni, nima uning mag'lubiyatiga va qoralanishiga olib kelishini o'rgatildi. Endi uning vazifasi qanday harakat qilishni tanlashdir.
Thus the battlefield was transferred to its proper location, the planet earth, and the battle was to rage on unabated. From that early moment man was taught how to triumph over evil, and what would bring about his defeat and condemnation. It is now for him to choose how to act.