Ushbu oyatlar bilan sura insonning yaratilish hikoyasini bayon qila boshlaydi. Bu inson tabiati, haqiqat va xatoning asosiy omillari, Odam alayhissalomning yaratilgan asl moddasi va uning yaratilishi paytida hamda undan keyin yuz bergan voqealar haqidagi hikoyadir. Qur'on bu hikoyaga oldingi ikki surada, ya'ni 2-sura "Baqara" va 7-sura "A'rof" suralarida allaqachon murojaat qilgan. Har safar u zikr qilinganda o'ziga xos maqsadga xizmat qiladi va o'ziga xos uslub hamda o'ziga xos muhitda bayon etiladi. Shu sababli har gal ajratib ko'rsatilgan voqealar ham, yondashuv va ohang ham turlicha bo'ladi.

With these verses the sūrah begins to relate the story of man’s creation. It is the story of basic human nature, truth and error and their basic factors, the story of Adam and the substance from which he was created, and what took place at the time of his creation and afterwards. The Qur’ān has already referred to this story twice in previous sūrahs, namely Sūrahs 2 and 7, The Cow and The Heights. Each time it occurs it serves a special purpose, and is recounted in its own special style with a distinct atmosphere. Hence, the episodes highlighted each time are different, as are the approach and the rhythm employed.

Uchala surada ham hikoya insonning Yer yuzida Allohning xalifasi sifatida joylashtirilishi haqidagi gapdan oldin keltiriladi. Biz shuni ko‘ramizki, 2-surada u quyidagi oyatdan oldin keladi: “U sizlar uchun yerdagi hamma narsani yaratgan Zotdir. So‘ngra U osmonga yuzlandi va uni yetti osmon qilib tekisladi. U hamma narsani biluvchidir.” (2: 29) 7-surada esa oldingi oyat shunday deydi: “Biz sizlarni yer yuzida qaror topdirdik va u yerda sizlar uchun turmush vositalarini joyladik. Qanchalik kam shukr qilasizlar.” (7: 10) Bu surada esa yaratilish hikoyasi quyidagi gapdan oldin keladi: “Biz u yerda sizlar uchun, shuningdek, siz boqishga majbur bo‘lmagan kishilar uchun turli xil turmush vositalarini joyladik. Har bir narsaning xazinalari Huzurimizdadir; biz uni faqat belgilangan miqdorda nozil qilamiz.” (20–21-oyatlar)

In all three sūrahs, the story is introduced with reference to the establishment of mankind on earth as God’s vicegerent. We note that in Sūrah 2, it is preceded by the verse: “It is He who created for you all that is on earth. He then turned to heaven and fashioned it into seven heavens. He has knowledge of all things.” (2: 29) And in Sūrah 7, the preceding verse says: “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (7: 10) Here in this sūrah, the story of creation is preceded by the statement: “We have placed various means of livelihood on it for you, as well as for those whom you do not have to provide for. There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verses 20-21)

"Darhaqiqat, Biz insonni qora loydan, shakl berilgan qora balchiqdan chiqqan, taqillatilganda tovush beradigan quruq loydan yaratdik. Undan oldin esa jinni alangali shamol olovidan yaratgan edik." (15:26-27) Dastlab ikki tabiat o'rtasidagi farq aniq bayon etilgan. Taqillatilganda tovush beradigan quruq loy, asli qora balchiq bo'lib, unga muayyan shakl berilgan, bu yerda kuydiruvchi, kuchli esayotgan shamol olovi deb tasvirlangan olovdan butunlay farq qiladi. Keyinroq ma'lum bo'ladiki, insonning tabiatiga yana bir unsur qo'shiladi, ya'ni unga Allohning ruhi puflangan. Shayton tabiati esa kuydiruvchi shamol olovidan bo'lib qolgan.

“Indeed We have created man out of sounding clay, out of black mud moulded into shape, whereas the jinn We had created before him out of the fire of scorching winds.” (Verses 26- 27) At the outset the difference in the two natures is clearly stated. The dry clay which gives off a sound when knocked and which is originally black mud given a specific shape is totally different from the fire described here as scorching, blowing fiercely. We learn later that another element is added to man’s nature, namely, the breathing of God’s spirit into it. Satan’s nature, however, remained that of the fire of scorching winds.

Parvardigoring farishtalarga dedi: «Men chirigan loydan, qora, shakl berilgan balchiqdan bir insonni yaratmoqchiman. Uni shakllantirib, unga Ruhimdan puflaganimda, unga sajda qilinglar». Shunda farishtalarning hammasi birdan sajda qildilar. Faqat Iblis sajda qiluvchilar qatorida bo‘lishni rad etdi. Xudo dedi: «Ey Iblis! Nega sajda qiluvchilar qatorida bo‘lmading?» U javob berdi: «Men chirigan loydan, shakl berilgan balchiqdan yaratgan insonga sajda qiladigan emasman». Xudo dedi: «Unda bu yerdan chiq, chunki sen la'natlangansan va la'nat Qiyamat kунигача sendadir». (28–35-oyatlar)

Your Lord said to the angels: I am creating a human being out of sounding clay, out of black mud moulded into shape. When I have fashioned him and breathed of My spirit into him, fall down in prostration before him.’ Thereupon, the angels, one and all, prostrated themselves. Not so Iblīs, who refused to be among those who prostrated themselves. God said: ‘Iblīs! What is your reason for not being among those who have prostrated themselves?’ [Iblīs] replied: I am not one to prostrate myself to a human being whom You have created out of sounding clay, out of mud moulded into shape.’ God said: ‘Then get out of here, for you are accursed, and the curse shall be on you till the Day of Judgement.’ (Verses 28-35)

Ushbu oyatlar Allohning farishtalarga qilgan xitobi bilan boshlanadi. Bu so‘z qachon, qayerda va qanday aytilganligi haqidagi tafsilotlarni biz bilmaymiz. Qur’on yoki Hadisda bu masalalarga aniq javob beradigan bayon yo‘q. Bu tafsilotlar inson idrokidan tashqaridagi sohaga tegishli bo‘lgani uchun ularni bilish imkoniga ega emasmiz. Shuning uchun bunga javob berishga urinish befoyda. Xuddi shu gap insonning quruq loydan yaratilgani, shaklga keltirilgani va unga Xudoning ruhi puflangani haqida ham to‘g‘ri keladi.

Aynan shu Xudoning ruhidan kelgan nafas insonning Oliy Jamiyat bilan bog‘lanishini ta’minlaydi, uni Xudo bilan aloqaga munosib qiladi, Uning xabarlarini qabul qilishga imkon beradi va uni jismoniy tuzilishining moddiy olamidan qalblar va ongning ma’naviy olamiga o‘tkazadi. Aynan shu Xudoning ruhidan kelgan nafas insonga zamon va makon chegarasidan, uning sezgi a’zolari va jismoniy qobiliyatining yetmaydigan darajasidan o‘tib, ba’zan cheksiz tuyuladigan tasavvurlarni shakllantirish va his-tuyg‘ularni boshdan kechirish imkonini beradi.

It is this breath of God’s spirit that provides man’s link with the Supreme Society, making him worthy of contact with God, receiving His messages, and going beyond the material world of his physical constitution to the mental world of hearts and minds. It is this breath of God’s spirit which allows man to go beyond time and space, and beyond the reach of his senses and physical ability to formulate perceptions and experience feelings that, at times, seem unlimited.

Shunga qaramay, loy tabiatining og'irligi tufayli u o'zining loy tuzilishi talab qiladigan hamma narsaga, ya'ni ovqatga, ichimlikka, kiyimga va xohishlarini qondirishga muhtojdir. Uning zaif tomonlari ham bor, ular noto'g'ri tushunchalar va havoyi istaklarga sabab bo'ladi. Ammo boshidanoq inson ana shu ikki ajralmas unsurning birikmasidir. U aralashma tabiatiga emas, balki birikma tabiatiga ega. Inson tuzilishi haqida, loy va yuksak ruh haqida gapirganimizda, bu haqiqatni ko'z oldimizdan qochirmasligimiz kerak. Ikki tarkibiy qism uning tabiatida ajralmasdir. Hech qanday holatda biror unsur ikkinchisini butunlay chetga surib, to'liq hukmronlikka erisha olmaydi. Inson hatto bir lahza ham sof loy yoki sof ruh emas. Har bir harakati va har bir ishi uning bo'linmas butun tuzilishini o'z ichiga oladi.

All this despite the heavy nature of clay which puts him in need of all that his clay constitution requires, such as food, drink, clothing and the satisfaction of desires. He also has his weaknesses, giving rise to faulty concepts and whims. Yet right from the beginning, man is a compound of these two inseparable elements. He has the nature of a compound, not that of a mixture. We need to keep this fact clear in our minds whenever we speak about man’s constitution from clay and sublime spirit. The two constituents are inseparable in his nature. In no situation does either element achieve total domination, completely excluding the other. Man is not pure clay or pure spirit even for a single moment. Every single action and every single deed involves his whole make-up which is indivisible.

Insonning loy va yuksak unsurlar o‘rtasida muvozanatga erishishi — inson chaqirilgan eng yuqori darajadir. Bu inson kamolotining bosqichidir. Insondan tabiatining ikki unsuridan birortasini tark etib, farishta yoki hayvonga aylanishi talab qilinmaydi. Muvozanatni buzadigan yuksalishga intilish — insonning asosiy xususiyatlariga, shuningdek, uni bunday noyob tarzda yaratishning maqsadiga mos kelmaydigan kamchilikdir.

Dedi Alloh farishtalarga: «Men shakllantirilgan qora loydan, qurigan chaqmoq toshiday tovush chiqaradigan loydan bir inson yarataman. Uni shakllantirib, unga Ruhimdan puflaganimda, unga sajda qilinglar». (28-29-oyatlar) Alloh nima degan bo‘lsa, u zumda amalga oshdi, chunki Uning so‘zi Uning irodasini ifodalaydi, Uning irodasi esa doimo bajariladi. Cheksiz abadiy Ruhning nafasi chegaralangan hayotga ega loy bilan qanday aralashgani haqida savol berish mumkin emas. Bunday bahslar bekorchi o‘yindan boshqa narsa emas. Bu, aslida, insonning aql-zakovati bilan bolalarcha o‘ynashdir. U insonning aqlini o‘zi idrok etish, mulohaza yuritish va anglash kuchlarini ishlatishi mumkin bo‘lgan doiradan chiqarib yuboradi. Bu masala atrofida o‘tmishda ham, hozir ham ko‘tarilgan barcha bahs-munozaralar insonning aql tabiati, uning xususiyatlari va cheklovlari haqida bilimsizlikdan dalolat beradi. U shunchaki insonning aqlini Alloh ishini inson o‘lchovlari bilan o‘lchashga majbur qiladi. Bu butunlay noto‘g‘ri asosdir.

God said to the angels: “I am creating a human being out of sounding clay, out of black mud moulded into shape. When I have fashioned him and breathed of My spirit into him, fall down in prostration before him.” (Verses 28-29) And what God said immediately took effect, for His word expresses His will, and His will is always done. We cannot question how the breath of God’s eternal spirit mixed with the clay that has limited life. Such arguments are no more than idle play. It is indeed a child’s play with man’s intellect itself. It forces the human mind out of its own realm in which it may exercise its powers of perception, reflection and comprehension. All the controversy that has been raised over this issue, past and present, betrays ignorance of the nature of the human mind, its characteristics and limitations. It simply forces the human mind to try to measure God’s work by human standards. It is an altogether wrong premise.

Xudo bu voqea sodir bo‘lganini aytadi, lekin qanday sodir bo‘lganini aytmaydi. Shu sababli, bu voqeaning o‘zi inson aqli inkor eta olmaydigan haqiqatdir. Biroq uni o‘zi ixtiro qilgan hech qanday talqin bilan isbotlay olmaydi, faqat Xudo aytganini qabul qilish orqali. Inson boshlanishga ega bo‘lgan mavjudotdir va shu jihatdan u abadiyni baholay olmaydi, abadiy qanday yaratishini ham baholay olmaydi. Inson aqli bu haqiqatni qabul qilganda, behuda bahslarga o‘z kuchini sarflashni to‘xtatadi.

God simply says that this has happened without saying how. Hence, the event itself is a fact that the human mind cannot deny. Yet it cannot prove it by any interpretation it invents, other than accepting what God has said. Man is a creature with a beginning, and as such, he cannot judge what is eternal, or how the eternal creates. When the human mind accepts this point, it stops expending its power in futile argument.

Insonning yaratilishi va Yer yuzidagi o'rni haqidagi hikoya batafsil sharhga loyiq, ammo biz uni ushbu surada bayon etilganidek, faqat ayrim jihatlariga qisqacha to'xtalamiz.

The story of man’s creation and placement on earth deserves detailed comments, but we will only touch briefly on certain aspects of it, as befits the way it is told in this sūrah.

Bu sura inson deb ataluvchi alohida yaratilish haqida aniq bir xabarni yetkazadi.

The sūrah delivers a clear message concerning the special creation known as man.

U o'zining boshqa tirik mavjudotlar bilan umumiy bo'lgan jismoniy tuzilishidan tashqari, o'ziga xos tarkibga ega. Hayot qanday paydo bo'lganidan va tirik mavjudotlar qanday vujudga kelganidan qat'i nazar, inson Qur'onda zikr qilingan boshqa bir fazilat bilan ajralib turadi. Bu fazilat uning vujudiga ilohiy ruhning dam solinishidan kelib chiqadi. Bu fazilat Darvinizm da'vo qilganidek, insonning bosqichma-bosqich uzluksiz evolyutsiyasining natijasi emas. U inson hayotining boshlanishida, inson birinchi marta yaratilgan paytda paydo bo'lgan. Shunday vaqt bo'lmaganki, inson faqat organik tirik mavjudot bo'lib, keyin unga ruh kirib, uni bugungi ko'rayotganimizdek insonga aylantirgan.

He has a unique make-up which gives him more than the physical constitution which he has in common with other living creatures. No matter how life emerged and how living creatures came into being, man is distinguished by another quality mentioned in the Qur’ān, which derives from the breathing of the divine spirit into him. This quality is not the result of the continuous evolution of man, stage after stage, as claimed by Darwinism. It came right at the inception of human life, when man was first created. There was no time when man was only a living organic entity, then the spirit entered into his constitution to make of him the man we see today.

Neo-Darchinizm va uning asosiy tarafdori Julian Xaksli bu buyuk haqiqatning bir qismini tan olishga majbur bo‘lishdi. Shu jihatdan u insonning o‘ziga xosligini va inson tsivilizatsiyasini barpo etish qobiliyatini e’tirof etadi. Shunga qaramay, neo-Darvinizm bu o‘ziga xos insonning hayvonot olamidan kelib chiqqanligini da’vo qilishda davom etadi.

Neo-Darwinism, and its main advocate, Julian Huxley, have been forced to admit a part of this great fact. In this respect, it admits the uniqueness of man, and his ability to establish human civilization. Nevertheless, neo-Darwinism continues to claim that this unique human being has evolved from the animal kingdom.

Neo-Darwinizmning insonning o‘ziga xosligini tan oladigan bu qarashini Darvinning evolyutsiya haqidagi asosiy tushunchasi bilan yarashtirish juda qiyin. Shunga qaramay, barcha evolyutsionistlar bu munosabatni qat’iy ravishda saqlab qolishadi va unga soxta ilmiy qiyofa berishadi.

Insonning mustaqil mavjudlikka ega bo‘lgan alohida mavjudot sifatida paydo bo‘lishiga olib kelgan yaratilishning o‘ziga xos usuli shundaki, Alloh unga O‘z ruhidan puflagan. Bu esa insonga va uning “asosiy ehtiyojlariga” nisbatan barcha materialistik falsafalardan, ular yaratgan barcha iqtisodiy, ijtimoiy va siyosiy ta’limotlardan hamda inson hayoti uchun ilgari suradigan barcha tushuncha va qadriyatlardan butunlay boshqacha tasavvur beradi.

The unique method of creation which led to the emergence of man, a creature with its own separate existence, is the fact that God breathed in him of His own spirit. This gives us a totally different picture of man and his ‘essential needs’ from those of all materialistic philosophies, with all the economic, social and political doctrines they produce and all the concepts and values they advance for human life.

Insonning hayvonlardan rivojlangan, ancha yuqori darajadagi hayvon turi ekanligi, ya'ni quyi hayvonlardan evolyutsiya yo'li bilan kelib chiqqanligi haqidagi da'vo Marksistik Deklaratsiyada ilgari surilgan konsepsiyaning markazida turadi. Unga ko'ra insonning asosiy ehtiyojlari: ovqat, ichimlik, boshpana va jinsiy aloqadir. Albatta, bular hayvonlarning ham asosiy ehtiyojlaridir. Bu qarashning insonga berganidan ko'ra pastroq mavqeni uningga berib bo'lmaydi. Insonning hayvonlardan farqli ravishda o'ziga xos insoniy xususiyatlarga ega bo'lishidan kelib chiqadigan barcha huquqlari shu tariqa unga inkor etiladi. Undan e'tiqod, fikr va so'z erkinligi, kasbini va yashash joyini tanlash huquqi, shuningdek hukumat tizimini va uning intellektual asosini tanqid qilish huquqi mahrum etiladi. Darhaqiqat, undan hatto hukmron partiyani, yoki partiyadan ham pastroq bo'lgan kishilarni, masalan, insonlarni qo'ylar podasidan farq qilmaydigan, nafratli diktatura rejimlaridagi zolim hukmdorlarni tanqid qilish huquqi ham mahrum etiladi. Axir, materialistik falsafalarda insonlar bir paytlar ulardan rivojlanib chiqqan hayvonlardan farq qilmaydi. Bu barcha azob-uqubatlar esa "ilmiy sotsializm" deb ulug'lanadi.

The claim that man is nothing but an advanced animal species that has evolved from lower animals lies at the heart of the concept promoted in the Marxist Declaration that the essential needs of man are: food, drink, shelter and sex. These are certainly the basic needs of animals. Man cannot be given a more degrading position than what this outlook assigns to him. All his rights that are derived from the fact that he is unlike animals, since he has his unique human qualities, are thus denied to him. He is denied his freedom of belief, thought and expression, and his right to choose his profession and where to live, as well as his right to criticize the system of government and its intellectual basis. Indeed he is denied even the right to criticize the party in power, or those who are even less than the party, such as despotic rulers in hateful dictatorial regimes that treat human beings as though they are no more than a flock of sheep. After all, human beings, in materialistic philosophies, are no different from animals from whom they had at one time evolved. All this misery is then ennobled as ‘scientific socialism’.