Next, we come to Firaun and his people, regarding whom there are even greater misconceptions than in the case of Namrud and his people. The view generally held is that Firaun not only denied the existence of God but himself claimed to be God, that is, that he had become so misled as to presume to be the creator of the heavens and the earth, and that his people too were so bereft of reason as to unquestioningly subscribe to such claim.
Next, we come to the Pharaoh and his people, regarding whom there are even greater misconceptions than in the case of Namrud and his people. The view generally held is that the Pharaoh not only denied the existence of God but himself claimed to be God, that is, that he had become so misled as to presume to be the creator of the heavens and the earth, and that his people too were so bereft of reason as to unquestioningly subscribe to such claim.
Qur'ani Tukufu na historia pia zinaonyesha, kinyume chake, kwamba kulikuwa na tofauti ndogo kati ya watu wake na watu wa Namrud kuhusu imani zao juu ya Mungu kama Ilaah na Rabb. Tofauti pekee ilikuwa ni upendeleo wa kibaguzi dhidi ya Bani-Israel, ambao uliwafanya Wamisri wakatae kumkubali waziwazi Mungu kama Ilaah na Rabb, ingawa walijua kwamba yupo, kama ilivyo pia kwa wasioamini Mungu wengi wanaojitangaza katika zama zetu.
The Holy Qur'ān and history both show, on the contrary, that there was little difference between his people and those of Namrud in regard to their beliefs about God as both the Ilaah and the Rabb. The only difference was the existence of a racial bias against the Bani-Israel which prompted the Egyptians to refuse, to openly acknowledge God as the Ilaah and the Rabb, although they knew that He existed, as do also many a professing atheist in our own day.
Kwa hakika, baada ya mfalme kumpa Hazrat Yusufu (amani iwe juu yake) mamlaka makubwa, yeye alijitahidi kwa kadiri ya uwezo wake kuwaongoza watu kwenye njia ya Uislamu, na athari ya juhudi zake iliendelea hadi wakati wa Hazrat Musa (amani iwe juu yake). Ingawa si watu wote walikuwa wamekubali imani ya kweli, hakukuwa na mtu yeyote baada ya wakati wa Hazrat Yusufu ambaye hakujua kabisa kuhusu kuwepo kwa Mungu au kwamba Yeye ndiye Muumbaji pekee wa mbingu na ardhi. Zaidi ya hayo, mafundisho ya Hazrat Yusufu yalikuwa yameingiza kwa watu wote wazo kwamba Yeye ndiye Ilaah na Rabb kwa maana ya kiroho, hivyo hakukuwa na mtu aliyekana kuwepo kwake. Kwa wale waliong'ang'ania imani zao, hata upotofu wao ulikuwa katika kumshirikisha wengine pamoja Naye. Athari za mafundisho haya haikuwa imeisha kabisa hadi wakati wa Hazrat Musa (Musa, amani iwe juu yake). [Ukiamini yale yaliyoandikwa katika Agano la Kale, inaonekana kwamba karibu theluthi moja ya wakazi wa Misri walikuwa wamekubali, kadiri ya wakati ulivyopita, imani ya Hazrat Yusufu (amani iwe juu yake). Idadi ya jumla ya Waisraeli waliotoka Misri pamoja na Hazrat Musa (amani iwe juu yake) inasemekana kuwa karibu watu milioni mbili, ilhali idadi ya jumla ya wakazi wa Misri wakati huo, kwa mujibu wa maandishi hayo, ingekuwa zaidi ya milioni mia moja.]
The facts are that, after being vested by the king with high authority, Hazrat Yousuf (on whom be peace) had striven to the utmost to bring the people to the path of Islam, and the impact of his efforts had lasted right down to the time of Hazrat Musa (on whom be peace). Even though everybody had not come to embrace the true faith, there was nobody after Hazrat Yousuf’s time entirely ignorant of God’s existence or of His being the sole Creator of the heavens and the earth. Not only that, but Hazrat Yousuf’s teachings had also inculcated in everybody the notion of His being both the Ilaah and the Rabb in the supernatural sense, so that there was none who denied His existence. As to those who had stuck to their beliefs, even their error consisted in associating others with Him. And the impact of these teachings had not quite died out even till the time of Hazrat Musa (Moses, on whom be peace) [If one were to believe in what is slated in the Old Testament, it would appear that about one-fifth of the population of Egypt had come to accept, over the course of time, the faith of Hazrat Yousuf (on whom be peace). The total number of the Israelites who left Egypt with Hazrat Musa (on whom be peace) is stated to have been about two million, while the total population of Egypt armour at that time have been more than a hundred million.
Kwa bahati mbaya, mamilioni hayo yote yanatajwa katika Agano la Kale kama Wana wa Israeli, jambo linaloonekana kutowezekana kwa sababu, bila shaka, wazao wa wana kumi na wawili wa Hazrat Yaqoob (Yakobo, amani iwe juu yake) hawangeweza kufikia mamilioni mawili hata katika takriban karne nne.
Unfortunately all these two million are referred to, in the Old Testament as the children of Israel, which seems impossible because, surely, the descendants or the twelve sons of Hazrat Yaqoob (Jacob, on whom be peace) cannot have risen to two million even in about four centuries.
Hitimisho pekee linaloweza kufikiwa kutokana na hili ni kwamba idadi kubwa ya watu wasio Waisraeli nao walikuwa wameikubali dini ya Waisraeli - ambayo, bila shaka, kimsingi ilikuwa dini ya Uislamu - na waliondoka nchini pamoja na Waisraeli. (Idadi hiyo, kwa njia, inaonyesha wazi kiwango cha kazi ya tabligh iliyofanywa na Hazrat Yousuf na warithi wake) - A. A. Maududi].
The only plausible inference one can draw from this is that a large number of non-Israelis too had accepted the religion of the Israelis - which, of course was, essentially, the religion of Islām -and had left the country along with the Israelis. (The number, incidentally, shows pointedly the extent of the tabligh work done by Hazrat Yousuf and his successors) - A. A. Maududi].
Ukweli huu unathibitishwa wazi na hotuba iliyotolewa na mtukufu mmoja wa Kikopti katika mahakama ya Firauni. Alikuwa amesilimu lakini hakuwa ametangaza imani yake hadharani. Aliposikia azma ya Firauni ya kutaka kumuua Hazrat Musa (amani iwe juu yake), alipinga kwa ujasiri kwa maneno yafuatayo:
This fact is clearly proved by the speech made by a Coptic noble at the court of the Pharaoh, who had become a Muslim but had not declared his faith openly and who, on learning of the Pharaoh’s determination to have Hazrat Musa (on whom be peace) put to death, protested boldly in the following words:
"Je, mtamuua mtu kwa sababu tu anasema kwamba Mola wake ni Mwenyezi Mungu peke yake, na hali amekujieni na hoja zilizo wazi kutoka kwa Mola wenu? Akiwa ni muongo, basi uongo wake ni juu yake mwenyewe. Na akiwa ni mkweli, basi bila shaka baadhi ya yale anayowaonya nayo yatawapata. Hakika Mwenyezi Mungu haongoi aliyepindukia mipaka, mwongo mkubwa. Enyi watu wangu, ufalme ni wenu leo, mkiwa mmetawala katika nchi hii; lakini nani atatunusuru na adhabu ya Mwenyezi Mungu ikitushukia?" ... "Naogopa sana kwenu msije mkapatwa na mfano wa yale yaliyowapata mataifa makubwa yaliyotangulia, kama watu wa Nuhu, Aad na Thamud, na wengine waliokuja baada yao; na Mwenyezi Mungu hataki kuwadhulumu waja wake."
…would you people kill a person for the reason only that he says that his Rabb is Allah alone, and despite the fact that he comes to you with manifest signs from your Rabb? If he lies, then upon him be his lies. And if he should be telling the truth, then surely some of what he warns you against is bound to smite you. Verily, Allah does not guide aright any who exceeds all limits in lying. True, my people, the land is yours, but who will save us if Allah’s chastisement should come down upon us?...I fear grievously that you may suffer a fate the like of that which overtook, mighty nations before, like the people of Nuh, the Aad and the Thamud, and others after them (who wont wrong)....
... na pia kulikuwa na wakati Yusuf alikujia na ishara wazi (kutoka kwa Mwenyezi Mungu), lakini uliendelea kuwa na shaka, na alipokufa ukasema kwamba Allah hatatuma nabii mwingine baada yake. ...
... and there was also the time that Yousuf came to you with clear signs (from God) but you continued to harbour doubts, but when he died you said that Allah would not send another prophet after him. ..
…na je, si jambo la ajabu, enyi watu wangu, kwamba wakati mimi ninawaita kwenye njia ya wokovu, ninyi mnaniita kwenye ile inayoelekea motoni? Mnachotaka nifanye ni kukufuru kwa Mwenyezi Mungu, na kumshirikisha naye wale ambao sina hakika kwamba ni washirika Wake; Wito wangu kwenu ni kwamba mrejee kwa Yule (Mungu) Aliye Mwenye nguvu Mwingi wa kusamehe!
(Al-Ghafir 40: 28-31, 34, 41-42)
…and, is it not strange, my people, that while I call you to the path of salvation you call me to the one which leads to (the) fire (of Hell)? What you would have me do is to commit kufr in regard to Allah, and to associate those with him regarding whom I know not for sure that they are His associates; My call to you is that you turn to the One (God) Who is the Mighty and the Oft Forgiving! (al-Ghafir 40: 28-31, 34, 41-42)
Hotuba hii yote inashuhudia kwamba, licha ya kupita kwa karne kadhaa, athari ya utu mkuu wa Hazrat Yousuf (amani iwe juu yake) ilikuwa bado imedumu, na kwa sababu ya mafundisho yake, Wamisri hawakuwa bado wameshuka chini kiasi cha kutojua kabisa kuwepo kwa Mungu, au kutomtambua kuwa ndiye Rabb na Ilaah, yaani kwamba Yeye ni Bwana na mmiliki wa Maumbile yote, na kwamba ghadhabu yake ni kitu cha kuogopwa. Sentensi ya mwisho kwa kweli inaonyesha wazi kwamba hawakukataa kabisa kwamba Mungu ndiye Ilaah na Rabb, bali walikosea kwa kumshirikisha wengine naye.
This whole speech bears witness that despite the passing of several centuries, the impact of the great personality of Hazrat Yousuf (on whom be peace) had persisted and, due to his teachings, the Egyptians had not yet sunk so low in ignorance as to be entirely unacquainted with the existence of God or to not know Him as being the Rabb and the Ilaah, or that He is the Lord and master of all Nature and that His wrath is something to be feared. The last sentence in fact clearly shows that they did not deny God’s being the Ilaah and the Rabb totally but that they erred in associating others with him.
Lakini jambo moja linaweza kuleta shaka juu ya maelezo hapo juu. Hazrat Musa (amani iwe juu yake) alipomtangazia Firauni kwamba yeye na ndugu yake Hazrat Haruni (Aaron, amani iwe juu yake) wametumwa kwake kama wajumbe wa Rabb-al-’aalameen (Bwana wa walimwengu), Firauni alijibu kwa swali, "Na huyo Rabb-al-’aalameen ni nani?" Pia aliamuru waziri wake, Haman, ampigie jengo refu la juu ili aweze kumtazama Ilaah wa Hazrat Musa kutoka kilele chake. Alitishia kumtupa Hazrat Musa (amani iwe juu yake) gerezani endapo atamchukua mtu mwingine yeyote, badala yake, kuwa Ilaah wake. Alitoa tangazo kwa watu wote katika nchi nzima kwamba yeye ndiye rabb wao mkuu (bila shaka ili imani zao zisiathiriwe na mafundisho ya Hazrat Musa). Aliwaambia wakuu wake kwamba hakumjua mtu mwingine yeyote kuwa ilaah wao isipokuwa yeye mwenyewe, na kadhalika. Kauli kama hizi bila shaka zinaweza kutoa taswira kwamba alikana kabisa kuwepo kwa Mungu, hakuwa na dhana yoyote ya Rabb-al-aalameen, na alijiona kuwa ilaah pekee (duniani).
The only thing which might tend to cast doubt on the above explanation is that, when Hazrat Musa use (on whom be peace) had announced to the Pharaoh that he and his brother Hazrat Haroon (Aaron, peace be upon him) had been sent to him as the messengers of the Rabb-al-’aalameen (the Lord of the worlds), He had countered with the question, “And who might this Rabb-al-’aalameen be?” He had also ordered his minister, Haman, to build him a skyscraper that he might look at Hazrat Musa’s Ilaah from its heights, had threatened to put Hazrat Musa (on whom be peace) in jail if he took anyone other than him (the Pharaoh) as his Ilaah had caused it to be proclaimed to all the people throughout the land that he was their supreme rabb (obviously lest their beliefs be affected by Hazrat Musa’s teachings), had told his nobles that he knew of no one but himself to be their ilaah, and so on. Utterances like these might no doubt give the impression that he denied the existence of God altogether, had no conception of Rabb-al-aalameen, and regarded himself as the only ilaah (in the world).
Ukweli, hata hivyo, unaonekana kuwa ni kwamba mtazamo wake wote ulichochewa na chuki zake za kibaguzi. Hazrat Yousuf (amani ishuke juu yake) hakuwa tu sababu ya kuenea kwa Uislamu, bali heshima ya cheo chake kikubwa pia ilikuwa chombo kilichowezesha Waisraeli kushika nafasi kuu katika nchi ambayo waliishikilia kwa miaka mia tatu au minne.
The fact, however, seems to be that his whole attitude was inspired by his racial prejudices. Hazrat Yousuf (on whom be peace) had not only been the cause of the spread of Islam, but the prestige of his high office had also been instrumental in the Israelites coming to occupy a dominant position in the land which they had held for three or four hundred years.
Kisha vijidudu vya utaifa wa Kimisri vilianza kuchipua, hadi hatimaye Wana wa Israeli wakang'olewa kutoka nafasi yao na nasaba ya kitaifa ya Kimisri ikawa watawala. Watawala wapya hawakuishia tu katika kuwashusha daraja Wana wa Israeli. Pia walichukua hatua za makusudi za kufuta kila athari ya zama za Nabii Yusufu (amani iwe juu yake) na kufufua ustaarabu na utamaduni wa Zama zao za Ujinga za zamani.
Then germs of Egyptian nationalism had begun to sprout, until at last the Israelites were dethroned from their position and a nationalist Egyptian dynasty became the ruler. The new rulers did not stop at merely downgrading the Israelites. They also took deliberate steps to wipe out all vestiges of the times of Hazrat Yousuf (on whom be peace) and to revive the civilization and culture of their own former Age of Ignorance.
Kwa hiyo, katika mazingira haya, Hazrat Musa, aliyekuwa Mwisraeli, alipojitambulisha kuwa mjumbe wa Mungu, Wamisri walidhani kwa kawaida kwamba Waisraeli wangeweza kurejesha heshima na utawala wao wa zamani, na wao wenyewe wangepoteza mamlaka yao mapya waliyokuwa wameyapata tena. Ni kutokana na hofu hizi, pamoja na chuki za kitaifa na kibaguzi za Wamisri, na uadui wa asili uliotokana na hayo kati ya watu hao wawili, ndipo Firauni alijaribu mara kwa mara kumchanganya na kumtatanisha Hazrat Musa (amani iwe juu yake) ili kuvuruga utume wake. Alipouliza, kwa mfano, "Na huyo Rabb-al-'aalameen ni nani hasa?" haikuwa kwamba hakujua maana ya maneno hayo au ni nani aliyekusudiwa. Alijua kwa hakika, kama maneno yake katika nyakati nyingine yanavyoonyesha.
Therefore, when against this background Hazrat Musa, an Israeli, presented himself as messenger from God, they naturally apprehended that the Israelis might recover their former prestige and dominance and they themselves lose their newly retrieved authority. It was because of these fears and the Egyptians’ nationalist and racial prejudices and the consequent natural hostility between the two peoples that the Pharaoh attempted repeatedly to confuse and perplex Hazrat Musa (on whom be peace) so as to abort his mission. When, for example, he asked, “And who might this Rabb-al-’aalameen be?” It was not that he did not know what the words meant or Who was referred to. He certainly did know, as his own words on other occasions show.
Kwa mfano, mara moja, alipojaribu kuwahakikishia watu wake kwamba Hazrat Musa (amani iwe juu yake) hakuwa mjumbe wa Mungu, alitoa pingamizi hili:
For example, once, in trying to reassure his own people that Hazrat Musa (on whom be peace) was not a Divine messenger, he raised the objection:
(Na kama yeye ni nabii), kwa nini hazikushushwa vikuku vya dhahabu kwake, au kwa nini malaika hawakuja pamoja naye kwa msafara?" (Az-Zukhruf 43:53)
(And if he be a prophet), why have not golden bracelets been sent down for him, or why did not angels follow him in procession? (az-Zukhruf 43:53)
Je, maneno kama haya yangeweza kusemwa na mtu asiye na wazo lolote la Mungu wala malaika? Katika tukio jingine, maneno yafuatayo yalipita baina yake na Hazrat Musa (amani iwe juu yake):
Can such words have been uttered by a person devoid of any notion of God or the angels? On yet another occasion, the following words passed between him and Hazrat Musa (on whom be peace):
Kisha (Firauni) akamwambia: "Hakika nakuona wewe, ee Musa, umepotoka akili." Musa akajibu: "Wewe unajua vizuri kwamba hakuna aliyeteremsha ishara hizi zilizo wazi isipokuwa Mola Mlezi wa viumbe vyote, nami nadhani kwamba wewe, ee Firauni, umehukumiwa kuangamia."
…then said (the Pharaoh) to him: ‘I can only think that you have lost your reason.’ (To which) Musa replied; ‘You know very well that it is none other than the Lord of the Worlds Who has sent down these manifest signs, and I (on my part,) believe that you, O Pharaoh, are doomed.’ (al-Israa’ 17:101-102)
Katika sehemu nyingine ya Qur'ani, Mwenyezi Mungu anaeleza hali ya akili ya watu wa Firauni kwa maneno yafuatayo:
In another place in the Qur'ān God describes the mental state of the Pharaoh’s people in the following words:
Na tulipowaonyesha ishara zetu zilizo wazi kabisa, walisema: "Haya ni uchawi tu." Ndani ya nyoyo zao walikuwa wameshaamini (kwamba si uchawi bali ni Haki), lakini waliikataa kwa sababu ya uovu mtupu na uasi wa makusudi….. (An-Naml 27:13-14)
And when our signs became absolutely manifest to them, they said: ‘This surely is magic.’ Inwardly, their hearts had become convinced (that it was not magic but the Truth), but they refused to acknowledge this out of sheer mischief and willful rebellion…. (an-Naml 27:13-14)
Kisha Musa (a) akawaambia: "Ole wenu! Msimzulie uongo Mwenyezi Mungu, kwa maana (mkifanya hivyo)
Also, then Musa (a) said to them:‘Woe unto you; Forge not a lie against God; for (if you do)
Atawaangamiza kwa adhabu; na aliyezua uongo hakika amepata hasara.’ Waliposikia hayo wakaanza kutofautiana baina yao, na wakafanya mashauriano ya siri, ambapo ilisemwa: ‘Hakika hawa ni wachawi wawili wanaokusudia kukutoa katika nchi yenu na kuondoa desturi zenu mlizozipenda na mtindo wenu wa maisha.’ (Taha 20:61-63)
He will destroy you by chastisement; and whoever has committed forgery has only suffered frustration.’ On hearing which they began to dispute among themselves and held secret counsels, wherein it was said: ‘This surely is a pair of magicians aiming at driving you away from your land and doing away with your cherished traditions and way of life.’ (at-Taha 20:61-63)
Wangeweza tu kuanza kubishana, baada ya kuonywa kuhusu adhabu ya Mwenyezi Mungu na adhabu ya kuzua uongo, kwa sababu bado walikuwa wakihifadhi mioyoni mwao mabaki fulani ya dhana ya ukuu na uweza wa Mungu, na hofu fulani juu Yake. Lakini watawala wenye msimamo wa kibaguzi wa kitaifa waliposema kuhusu uwezekano wa mapinduzi ya kisiasa endapo wangekubali dini ya Musa (amani iwe juu yake), na kuibua hofu ya utawala mpya wa Wana wa Israeli juu ya Misri, mioyo yao ilikuwa migumu tena, nao wakakubaliana kwa pamoja kuwapinga Mitume wote wawili.
They could only have begun to dispute, on being warned of Divine chastisement and of the punishment for forging lies, because they still endured in their hearts some remnants of the notion of God’s greatness and might and some fear of Him. But when the ruling racist nationalists spoke of a possible political revolution in case they adopted the faith of Musa (on whom be peace) and raised the spectre of fresh Israelite domination over Egypt, their hearts became hardened once again, and they unanimously decided to defy both the Prophets.
Baada ya jambo hili kuthibitishwa, sasa tunaweza kwa urahisi kufikia msingi halisi wa mzozo kati ya Hazrat Musa (amani iwe juu yake) na Firauni, tuone kosa la huyo Firauni na la watu wake lilikuwa wapi, na alidai kuwa ilaah na rabb kwa maana gani. Kuhusiana na hili, aya za Qur'ani zinazoonekana kuwa na umuhimu zimeorodheshwa hapa chini:
This point having been settled, we can now easily get at the real basis of the dispute between Hazrat Musa (on whom be peace) and the Pharaoh, see wherein lay the latter’s error and of his people, and in what sense did he claim to be ilaah and rabb. In this connection, the verses in the Qur'ān which appear to be relevant, are set out below:
1. Siku moja wale wapiganaji miongoni mwa washauri wa Firaun walimwambia Firaun:
1. On one occasion the war-mongers among the courtiers asked the Pharaoh:
Je, ungemruhusu Musa na watu wake kueneza fitina katika ardhi na kukuacha wewe na miungu yako?
…Would you give Musa and his people free rein to spread disruption in the land to give up your ilaah?.... (al-A’raaf 7:127)
[Baadhi ya wafasiri wamesoma neno "aalihatika" katika aya 7:127 kama "ilaahatika", kwa dhana tu kwamba Firauni mwenyewe alidai kuwa Mola wa walimwengu, na wametafsiri neno "ilaaha" kuwa maana yake ni ibada. Kwa maneno mengine, wanaitafsiri aya kumaanisha "kuachana nawe mwenyewe na ibada yako". Lakini, kwanza, usomaji huu wa neno ni nadra na unapingana na usomaji wa kawaida. Pili, dhana yenyewe ambayo usomaji huu umejengwa juu yake ni yenye makosa tangu mwanzo. Tatu, "ilaaha" inaweza, pamoja na ibada, kumaanisha pia mungu wa kike, na neno hili lilitumika kweli huko Arabia wakati wa Zama za Ujinga kwa jua. Tunajua kwamba kwa Wamisri jua ndilo lililokuwa mungu mkuu, ambaye waliliita Ra, na neno Firauni kwa kweli lilimaanisha mzao, au mwili wa Ra, hivyo Firauni alidai kuwa mwili wa mungu wa jua Ra. - A. A. Maududi] Kinyume na hayo, yule aliyekuwa ameamini Nabii Musa (amani iwe juu yake), aliwaambia wengine:]
[Some commentators have read the word aalihatika in verse 7:127 as ilaahatika on the supposition only that the Pharaoh himself claimed to be the Lord of the world, and have interpreted the word ilaaha to mean worship. In other words, they translate the verse to mean “to give up yourself and your worship”. However, in the first place, this reading of the word is rare and contrary to the general reading. In the second, the very supposition on which it is based is wrong ab initio. In the third, ilaaha can, besides worship, mean goddess also, and this word was in fact used in Arabia in the Age of Ignorance for the sun. We know that to the Egyptians it was the sun which was the supreme god, whom they called Ra, and the word Pharaoh actually meant descendant, or incarnation, of Ra, so that the Pharaoh claimed to be incarnations of the Sun god Ra. - A. A. Maududi] As against this, the one who had affirmed belief in Hazrat Musa (on whom be peace), said to the others:
Unataka nini ni kwamba nimkane Mungu, na nimshirikishe naye wale ambao sina ushahidi halali wa kuwa na hadhi yoyote ya kimungu...
What you want is that I deny God, and associate those with Him regarding whom I have no valid proof (of any divine status)....
Tunapolinganisha aya hizi na kile tunachojua kutokana na tafiti za kiakiolojia, hatuwezi kufikia hitimisho lingine isipokuwa kwamba Firauni mwenyewe na watu wake walihusisha baadhi ya miungu yao na Mungu Mmoja ambaye ndiye Rabb pekee, kwa maana ya kwanza na ya pili ya rubūbiyyah, na wakampa ibada zao kwa msingi huo. Ni wazi kwamba, kama Firauni angedai kuwa mungu kwa maana ya kiroho, yaani kama angejidai kuwa mtawala wa ulimwengu mzima na kuamini kwamba hakuna ilaah wala rabb wa ardhi na mbingu isipokuwa yeye mwenyewe, basi asingehitaji kuabudu mungu yeyote hata kidogo.
When we study these verses against the background of what we know from archaeological research, we can only conclude that both the Pharaoh himself and his people associated some of their gods with the One God who is the only Rabb, in the first and second senses of rubūbiyyah, and gave their worship to them on that basis. Obviously, if the Pharaoh had claimed to be god in the supernatural sense, that is, if he had presumed to be the ruler of the entire universe and believed in none other than himself to be the ilaah and the rabb of the earth and the heavens, he would not have needed to worship any god at all.
2. Qur'ani pia inaripoti kwamba Firauni alisema:
2. The Qur'ān also reports the Pharaoh to have said:
“…(kwa upande wangu) sijui ilaah yoyote kwenu isipokuwa mimi mwenyewe….” (al-Qasas 28:38)
‘…(as for me) I know of no ilaah for you except myself….’ (al-Qasas 28:38)
"…ukimfanya mwingine yeyote badala yangu kuwa ilaah wako, bila shaka nitakutupa jela."
‘…if you take anyone other than me to be your ilaah I shall surely throw you in prison.’ (ash-Shu’araa’ 26:29)
Maneno haya hayamaanishi kwamba Firauni alikataa kuwepo kwa ilaah yeyote isipokuwa yeye mwenyewe. Alikusudia tu kukataa mwito wa Hazrat Musa (amani iwe juu yake). Mwito huu ulikuwa wa kumwelekea Mwenyezi Mungu si tu kama Ilaah kwa maana ya kiroho, bali pia kama Mtawala Mkuu na Mtoa Sheria wa mwisho katika mambo yote, iwe ya kisiasa, kiutamaduni au kijamii. Firauni, kwa upande mwingine, alishikilia kwamba hakuna ilaah isipokuwa yeye mwenyewe katika mambo ya kisiasa, kiutamaduni na kijamii, na wakati huo huo alimtishia Hazrat Musa kwamba, ikiwa angemchukua mwingine yeyote kama ilaah wake kwa maana hii, angejikuta gerezani.
These words do not mean that the Pharaoh denied the existence of any ilaah but himself. He meant only to reject the call of Hazrat Musa (on whom be peace). This call was to God not only as the Ilaah in the supernatural sense but also as the Supreme Sovereign and the ultimate Law-giver in all matters whether political, cultural, or social. The Pharaoh on the other hand held that there was no ilaah but himself in political and cultural and social matters, and at the same time threatened Hazrat Musa that if he took anyone else as his ilaah in this sense he would find himself in prison.
Aya hizi pia zinaonyesha, na hili limethibitishwa tena na historia pamoja na ugunduzi wa kiakiolojia, kwamba Mafarao wa Misri hawakuishia kudai mamlaka kamili, bali kwa kudai ukoo na miungu, walikuwa pia na madai ya utakatifu maalum, ili kuimarisha zaidi utawala wao juu ya akili na mioyo ya watu wao. Katika hili, bila shaka, hawakuwa wa kipekee, kwani kumekuwa na nasaba nyingi ambazo pia, mbali na kudai mamlaka kamili, zimedai kiwango fulani cha uungu, na kuwafanya raia wao kutekeleza vitendo mbalimbali vya ibada mbele yao. Hata hivyo, hili lilikuwa jambo la umuhimu wa pili tu, kwa sababu lengo halisi daima lilikuwa kuimarisha mamlaka yao wenyewe, na dai la kumiliki kiwango cha uungu lilikuwa njia tu ya kufikia lengo hilo. Ndiyo maana uungu wa nasaba hizi zote ulikoma mara moja, huko Misri na mahali pengine, wakati utawala wao wa kidunia ulipomalizika. Kama ilikuwepo kabisa, mamlaka ya kiroho yalihamishiwa kwa wakaaji wapya wa kiti cha enzi.
These verses also show, and this again is borne out both by history and archaeological discoveries, that the Pharaohs of Egypt did not stop at claiming absolute sovereignty but, by claiming kinship with gods, had also pretensions to a special sanctity, so as to further strengthen their holdover men’s minds and hearts. In this, of course, they were not exceptional, because there have been many dynasties which too have, besides assuming absolute sovereignty, laid claim to a measure of divinity, and made it incumbent on their subjects to perform various acts of worship before them. However, this was actually something of secondary importance only, because the real purpose was always to consolidate their own authority and the claim to possess a degree of divinity was only a means towards that end. And that is why the godhood of all these dynasties came forthwith to an end, in Egypt and elsewhere, the moment their temporal rule ended. If at all, the spiritual over lordship was transferred to the new occupants of the throne.
3. Dai ya Firauni haikuwa kudai uungu kwa maana ya kiroho, bali kwa maana ya kisiasa. Ilikuwa katika maana ya tatu na ya tano ya rubūbiyyah ndipo alipodai kuwa ndiye mtawala mkuu wa Misri na watu wake, kwamba ndiye bwana wa nchi na kila kilichomo ndani yake, kwa kuwatenga wengine wote, na kwamba ana haki kamili ya kutawala apendavyo. Mamlaka yake ya juu yalikuwa yake yeye peke yake, na yeye peke yake ndiye chanzo cha maisha yote ya kitamaduni na kijamii nchini Misri. Hakuna mwingine aliyekuwa na haki ya kusema katika mambo haya, na kusema watu wanaweza kufanya nini na wasichoweza kufanya. Msingi wa dai hilo, kwa mujibu wa Qur'ān, ulikuwa kama ifuatavyo:
3. The Pharaoh’s real claim was not to godhood in the spiritual, but in the political sense. It was in the third, and fifth senses of rubūbiyyah that he claimed to be the overlord of Egypt and its people, to be master of the country and all that there was in it, to the exclusion of all others and to have the absolute right to rule as he pleased. His alone was the supreme authority, and he alone the fountain-head of all cultural and social life in Egypt. None else had the right to speak in these matters, and to say what people might do, and what they might not. The basis for the claim, according to the Qur'ān, was as follows:
Firauni akatangaza kote Misri: "Je, mimi si mola wa nchi hii?"
And the Pharaoh proclaimed throughout Egypt: ‘Am I not the lord of this land?
Je, mito haya katika nchi hii hayatiririki chini yangu? Je, hamuoni nyote haya (na mkaamini ninachosema!) (Az-Zukhruf 43:51)
And do not the rivers in this country flow under me? Do you not all see this (and believe in what I say!) (az-Zukhruf 43:51)
Huo ulikuwa msingi uleule ambao Namrud alitegemea kudai kwamba yeye ni rabb "(akijifanya kuwa na madai yake mwenyewe) alibishana na Ibrahim kuhusu Yule ambaye huyu alimwona kuwa rabb wake, na kwa msingi tu kwamba Allah alikuwa amempa ufalme" na kwa msingi huohuo pia, mfalme aliyetawala Misri wakati wa Hazrat Yousuf (amani iwe juu yake) alijidai kuwa rabb wa watu wake.
This was the same basis on which Namrud had rested his claim to be a rabb “(He having pretensions of his own) disputed with Ibrahim as to He Whom the latter regarded as his Rabb and on the basis only that Allah had bestowed him with kingship” and on the same basis too had the king who ruled Egypt during the time of Hazrat Yousuf (on whom be peace) held himself out as the rabb of his people.
4. Mgogoro wa kweli uliokuwepo kati ya Hazrat Musa (amani iwe juu yake) na Firauni pamoja na wakuu wake, n.k., ulikuwa kwamba yeye aliwaita watu waamini kwamba hakuna yeyote mwenye kustahili kuitwa ilaah au rabb, kwa maana yoyote ya maneno hayo, isipokuwa Allah, Mola Mlezi wa viumbe vyote (Rabbal-’aalameen), ambaye Yeye peke yake ndiye Ilaah na Rabb kwa maana ya kiroho, na pia katika mambo ya kisiasa, kijamii na kitamaduni. Yeye peke yake ndiye anayestahili kuabudiwa, na Neno Lake peke yake ndilo Sheria. Hazrat Musa (amani iwe juu yake) pia alitangaza kwamba ni Allah peke yake aliyemtuma kwa Firauni na watu wake akiwa mwakilishi Wake, ili kuwajulisha Amri Zake kupitia yeye. Hivyo basi, mamlaka yanapaswa kuwa mikononi mwake na si mikononi mwa Firauni (ambaye, ikumbukwe, alikuwa muasi dhidi ya Mungu). Jambo hili lilimfanya Firauni na wakuu wake, kwa kawaida, kudai kwamba ndugu hao wawili (Hazrat Musa na Hazrat Haroon, amani iwe juu yao wote wawili) walitaka kuwanyang'anya mamlaka yao na kutawala nchi wenyewe, kung'oa imani na utamaduni uliopo, na kuweka wao wenyewe.
4. The real dispute which lay between Hazrat Musa, (on whom be peace) and the Pharaoh and his nobles, etc., was that the former called the people to believe in no one as being in any degree an ilaah or a rabb, in any sense of these terms, except Allah, the Lord of the Worlds (Rabbal-’aalameen), Who alone was the Ilaah and the Rabb in the supernatural sense and in political social and cultural matters too. He alone was worthy of worship, and His Word alone was the Law. Hazrat Musa (on whom be peace) also announced that it was none other than Allah Who had sent him to the Pharaoh and his people as His representative, to make known His Commandments through him. The reins of authority should therefore be in his hands and not in those of the Pharaoh (who, be it remembered, was a rebel against God). And this led the Pharaoh and his nobles, naturally, to claim that the two brothers (Hazrat Musa, and Hazrat Haroon, may peace be upon both) wanted to dispossess them of their authority and to rule over the land themselves, to root out the existing creed and culture, and install their own:
Hakika Tulimtuma Musa pamoja na Ishara zetu, na hoja zilizo wazi kwa Firauni na wakuu wake, lakini watu hao wakafuata amri ya Firauni, ilhali amri ya Firauni haikuwa ya uongofu.
(Hud 11:96-97)
And We indeed sent Musa with our Signs, and clear tokens of authority to the Pharaoh and his nobles but the people obeyed the word of the Pharaoh, though he (certainly) was not in the right. (al-Hud 11:96-97)
Na hakika tuliwajaribu watu wa Firauni kabla yao; alikuja kwao Mtume mtukufu, akawaambia: "Nikabidhini mimi amri ya waja wa Mwenyezi Mungu; hakika mimi ni Mtume mwaminifu kwenu, basi msifanye kiburi dhidi ya Mwenyezi Mungu, kwani ninakujieni na hoja iliyo wazi."
And We had previously put Pharaoh’s people through a test; a noble prophet had come to them, and said to them: ‘Make over authority over Allah’s creatures to me; 1 am to you a Divine Messenger and worthy of all trust, and so be not arrogant against God, for I come to you with authority (which is) manifest.’ (ad-Dukhan 44:17-19)
(Na enyi watu wa Makka:) Hakika Sisi tumemtuma kwenu Mtume, atakayekuwa shahidi juu yenu, kama vile tulivyomtuma Mtume kwa Firauni; lakini Firauni aliasi yule Mtume, basi Sisi tukamkamata kwa adhabu kali mno. (Al-Muzzammil 73:15-16)
(And, O people of Makkah:) Verily We have sent to you a messenger, who will bear witness over you, in just the same way that We sent a messenger to the Pharaoh; then the Pharaoh disobeyed the messenger, and (for this) We seized hold of him most woefully. (al-Muzzammil 73:15-16)
Firauni alimuuliza: '(Na kama hamtukubali sisi wala miungu yetu kuwa Rabb wenu, basi nani Rabb wenu?)' Musa akajibu: 'Ni yule aliyeumba kila kitu kwa muundo wake maalum, umbo lake na sifa zake, kisha akamfundisha mwanadamu jinsi ya kuvitumia.' (Taha 20:49-50)
The Pharaoh asked: ‘(And, if you do not acknowledge either our gods or the Royal family to be your rabbs, then who, after all, is your Rabb?’) ‘The same,’ replied, Musa, ‘Who gave everything in creation its own peculiar structure, shape, and qualities, and then taught man how to put them to his use.’ (Taha 20:49-50)
Firauni akauliza, "Na huyo Rabb-al-'aalameen (Mola wa walimwengu) ni nani?"
The Pharaoh asked, ‘And who might this Rabb-al-’aalameen (Lord of the Worlds)
Firauni akasema: "Na Mola wa walimwengu ni nani?" Musa akajibu: "Ni Mola wa mbingu na ardhi, na vilivyo baina yake, ikiwa mnaamini kwa yakini."
Firauni akawaambia waliokuwa karibu yake: "Je, mnasikia?"
Musa akaongeza: "Ni Mola wenu, na Mola wa mababu zenu wa kwanza."
Firauni akasema: "Hakika huyu mjumbe wenu aliyetumwa kwenu ni mwendawazimu."
Musa akajibu: "Ni Mola wa mashariki na magharibi, na vilivyo baina yake, ikiwa mnafahamu."
Firauni akasema: "Ukinifanya mimi kuwa si ilaah wako, nitakutia gerezani kabisa."
be?’ And Musa, replied: ‘The Lord of the heavens and the earth, and whatever is between them if you were only to believe.’ ‘Do you hear?’ the Pharaoh asked those around him. ‘The Lord of all of you,’ added Musa, ‘and of all your predecessors too.’ ‘This (self-styled Divine) messenger,’ remarked the Pharaoh, ‘is verily a mad person.’ ‘The Lord of the East and of the West,’ retorted Musa, ‘and of all that is between them if you only had the true understanding’. To which the Pharaoh could only reply, ‘Take heed, O Musa. If you dare take anyone other than me as your ilaah, you certainly shall find yourself in prison.’ (ash-Shu’araa’ 26:23-29)
Firauni akasema: "Je, umekuja kwetu ili ututoe katika nchi yetu kwa uchawi wako, Ee Musa?" (Taha 20:57)
The Pharaoh asked. ‘Have you come to us that you should drive us out of our land, with (the help, or the threat of the use of) your magic, O Musa?’ (at-Taha 20:57)
Na Firauni akasema: "Niachieni nimuue Musa, na amwite Mola wake amwokoe. Hakika nachelea asije akabadilisha dini yenu, au akaleta fitina katika nchi."
(Al-Ghafir 40:26)
And the Pharaoh said ‘Let me do with Musa as I wish to have him put to death, and then let him call to his Rabb to save him, for I very much fear that he will change your creed or disturb the peace of the land.’ (al-Ghafir 40:26)
Wakasema (watukufu wa Firauni): "Hawa wawili (Musa na Harun) ni wachawi tu, wanaotaka kukutoa katika nchi yenu kwa nguvu ya uchawi wao, na kuiondoa njia yenu bora ya maisha."(Taha 20:63)
They (the Pharaoh’s nobles) said: ‘They (Musa and Haroon) are both (nothing but) magicians, who wish to drive you out of your land by the force of their magic, and to do away with your most excellent way of life.’ (at-Taha 20:63)
Mistari hii hapo juu inaonyesha wazi kwamba katika nchi ya Mto Nile pia kulikuwepo dhana potofu ile ile kuhusu rubūbiyyah kama ilivyokuwepo kwa watu wengine wa zamani, na kwamba ujumbe wa Hazrat Musa na Hazrat Haroon (amani iwe juu yao wote wawili) kwa Wamisri ulikuwa ule ule kama ule wa manabii waliowatangulia kwa watu wao wenyewe.
The above verses bring out clearly the fact that in the land of the Nile too there prevailed the very same misconception with regard to rubūbiyyah as had existed among other peoples of old, and that the message of Hazrat Musa and Hazrat Haroon (on whom both be peace) to the Egyptians was also the same as of the prophets before them to their own respective people.