Hadithi ya Lutu inafuata, baada ya yeye kuhama pamoja na Ibrahimu na kukaa katika Bonde la Yordani. Kisha Lutu aliishi peke yake pamoja na kabila lililokuwa karibu na Bahari ya Chumvi, ambayo baadaye iliitwa Ziwa la Lutu. Mji ambamo kabila hilo liliishi ulijulikana kama Sodoma.
Lot’s story is mentioned next, after he had emigrated with Abraham and settled in the Jordan Valley. Lot then lived on his own with a tribe close to the Dead Sea, which was later called Lake Lot. The township where the tribe lived was known as Sodom.
Lutu alimwoa mmoja wa wanawake wao, akaishi miongoni mwao.
Lot married one of their women and lived among them.
Aina fulani ya upotovu ilikuwa imeenea miongoni mwa watu hao, na Qur'ani inataja kwamba hii ilikuwa mara ya kwanza katika historia ya mwanadamu kwa ushoga kama huo kutokea. Katika hali ya asili ya mambo, mwanamume huvutiwa na mwanamke, ili wawili hao waunde kitengo cha asili chenye tija kinachohakikisha kuendelea kwa uhai kupitia uzazi, jambo ambalo ni la kawaida kwa viumbe hai wote. Ni Mungu aliyewaumba wote kwa jozi, wa kiume na wa kike. Hivyo, watu wa Lutw ndio wa kwanza kabisa kujisalimisha kwa upotovu kama huo.
A certain type of perversion had spread among those people, and the Qur’ān mentions that this was the first time ever in human history that such homosexuality had occurred. In the natural state of things a man is attracted to a woman so that the two form a natural productive unit which ensures the continuity of life through procreation, which is common to all living species. It is God who has created them all in pairs made of males and females. Thus, Lot’s people were the first ever to yield to such perversion:
Na Lutu akawaambia watu wake: "Hakika mnafanya machukizo ambayo hakuna yeyote katika viumbe wote aliyewahi kuyafanya kabla yenu. Je, mnawaendea wanaume kwa tamaa, mnawavizia watu barabarani, na kufanya vitendo vichafu katika mikutano yenu?" Lakini jibu la watu wake lilikuwa ni kusema: "Tuletee adhabu ya Mungu ikiwa wewe ni miongoni mwa wanaosema kweli." Akasema: "Mola wangu! Nisaidie dhidi ya watu hawa wanaoeneza uovu."
(Aya 28-30)
And Lot said to his people: ‘You certainly commit abominations such as none in all the worlds has ever committed before you. Will you approach men [with lust], assault people on the highway, and commit shameful acts in your meeting places?’ But his people’s only response was to say: ‘Bring down upon us God’s punishment, if you truly are one who speaks the truth.’ He said: My Lord! Support You me against these people who spread corruption.’ (Verses 28-30)
Ingawa kutoka kwa maneno ya Lut kwa watu wake ni wazi kwamba aina nyingine za ufisadi zilikuwa zimeenea miongoni mwao, uovu wao mkuu ulikuwa ni kwamba walijiingiza katika tendo la ndoa na wanaume wenzao. Mwanamume anapovuka mipaka ya kawaida ya asili kwa mwanamke, tendo lake ni kosa kubwa, lakini bado linabaki ndani ya mfumo wa tamaa ya kimaumbile kwa ujumla.
Although it is clear from Lot’s address to his people that other types of corruption had spread among them, their main abomination was that they engaged in sex with other men. When a man goes beyond natural limits with a woman, his action is a gross crime but it remains within the overall framework of natural desire.
Upotovu wa ushoga unazidi silika ya asili inayoshirikiwa na viumbe vyote hai, na unaonyesha hitilafu ya kisaikolojia na kimwili. Mwenyezi Mungu ameifanya raha ya tendo la ndoa kati ya wanandoa waliofunga ndoa iende sambamba na mkondo mkuu wa uhai na mwendelezo wake kupitia kizazi. Mwanamume na mwanamke wote wawili wanaweza kufurahia kupitia tendo hilo raha ya kisaikolojia na ya kimwili. Vitendo vya ushoga, kwa upande mwingine, havina lengo kama hilo na, kwa sababu hiyo, haviwezi kutoa raha ya kiasili.
Homosexual perversion reaches beyond the natural instinct common to all living species, and indicates a psychological and physical malfunction. God has made the pleasure of sexual interaction between married couples move in harmony with the great line of life and its continuity through offspring. Both man and woman are able to enjoy through it psychological and physical pleasure. Homosexual practices, on the other hand, have no such objective and, as such, cannot give natural pleasure.
Mtu yeyote anapopata raha katika mazoea hayo potovu, ina maana amejitenga kabisa na kila kitu kilicho cha kawaida na chenye maendeleo katika maisha.
When anyone finds pleasure in such a perverted practice, it means he has totally broken away from all that is natural and progressive in life.
Watu wa Lūṭ walikuwa wakiwashambulia wasafiri barabarani, wakinyang'anya mali zao. Pia walikuwa wakiwabaka wanaume, jambo ambalo ni kitendo kibaya zaidi kuliko uovu wao mwingine. Zaidi ya hayo, walikuwa wakieneza uharibifu katika ardhi, na kufanya vitendo vya aibu katika sehemu zao za mikutano. Jamii inapoona ni jambo linalokubalika kujivunia yale yasiyo ya heshima, uharibifu wake wa kimaadili umekuwa mkubwa sana. Hivyo, hakukuwa na matumaini kwamba wangejirekebisha wenyewe.
Lot’s people assaulted travellers on the highways, looting their property. They also raped men, which is an even worse act than their other perversion. Furthermore, they spread corruption in the land, and committed shameful acts in their meeting places. When a community find it acceptable to boast of what is indecent, its moral degeneration has become grave indeed. Thus, there was no hope that they would reform themselves.
Hadithi hii imeelezwa kwa ufupi hapa. Inaonekana kwamba Lutu kwanza aliwashauri kwa upole, akiwaambia waache vitendo vyao vya kiovu, lakini wao walikuwa wakaidi.
The story is given here in a concise manner. It appears that Lot first counselled them gently, telling them to stop their immoral practices, but they were persistent.
Kisha akawaonya kuhusu adhabu ya Mwenyezi Mungu, akaeleza waziwazi uovu mkubwa wa walichokuwa wakikifanya.
He then warned them of God’s punishment and spoke clearly about the abomination of what they did.
“Lakini jibu pekee la watu wake lilikuwa kusema: Tuletee adhabu ya Mungu, ikiwa wewe ni miongoni mwa wasemao kweli.” (Aya ya 29) Majibu yao kwa maonyo yake yalikuwa ya kujivuna na ya kupinga kwa changamoto. Kwa kukataa ukweli waziwazi namna hii, hakukuwa na matumaini kwamba wangerekebisha mwenendo wao. Basi, mtume aliyetumwa kwao aliwapa ushauri wote aliouweza kwa ajili ya ustawi wao, lakini mwishowe hakuwa na la kufanya ila kumtafuta msaada wa Mungu:
“But his people’s only response was to say: Bring down upon us God’s punishment, if you truly are one who speaks the truth.” (Verse 29) Their replies to his warnings were boastful and challenging. With such blunt denial of the truth, there was no hope of their mending their ways. Thus, the messenger sent to them gave them all that he could of advice for their welfare, but in the end he could only seek God’s support:
Akasema: Mola wangu! Nisaidie dhidi ya watu hawa wanaoeneza ufisadi. (Aya ya 30)
“He said: My Lord! Support You me against these people who spread corruption.” (Verse 30)
Kwa wakati huu pazia linashuka. Linapofunguliwa tena, tukio linaonyesha jibu la Mwenyezi Mungu. Malaika waliopewa jukumu la kutekeleza amri ya Mwenyezi Mungu walimtembelea Ibrahimu, wakimletea habari njema ya kuzaliwa kwa mtoto kutoka kwa mke wake, ambaye hadi wakati huo alikuwa tasa.
At this point the curtains fall. When they rise again, the scene depicts God’s response. The angels charged with carrying out God’s order visited Abraham, giving him the happy news of a child to be born to him by his wife who up to that point had been barren:
Wajumbe wetu [malaika] walipomjia Ibrahimu na habari njema, walisema:
When Our [angel] messengers came to Abraham with happy news, they [also] said:
"Tunakaribia kuwaangamiza watu wa mji huu, kwa kuwa watu wake kweli ni wenye kudhulumu."
‘We are about to destroy the people of this town, for its people are truly wrongdoers.
Alisema: 'Lakini Lutu anaishi huko!' Wakajibu: 'Sisi tunajua vizuri kabisa ni nani aliye huko. Hakika tutamwokoa yeye na watu wa nyumbani mwake, isipokuwa mkewe. Hakika yeye atakuwa miongoni mwa wale watakaobaki nyuma.' (Aya 31-32)
‘He said: ‘But Lot lives there!’ They answered: ‘We know fully well who is there. We shall certainly deliver him and his household, except his wife. She will indeed be among those who stay behind.’ (Verses 31-32)
Mfano huu wa mazungumzo kati ya Ibrahim na malaika umetolewa kwa muhtasari katika tukio hili, kwa sababu si jambo kuu hapa. Tayari imetajwa katika hadithi ya Ibrahim yenyewe kwamba Mwenyezi Mungu alimpa Is-haka na Yaqubu, na kwa kuwa kuzaliwa kwa Is-haka ndiyo habari njema aliyopewa, halikuelezwa kwa undani hapa. Badala yake, lengo ni kuendelea na hadithi ya Lutu. Kwa hiyo, imetajwa kwa ufupi tu kwamba malaika walimtembelea Ibrahim kumletea habari njema, kisha wakamweleza lengo lao kuu: "Wakasema: Hakika sisi tunakwenda kuwaangamiza watu wa mji huu, kwa sababu watu wake ni madhalimu kweli." (Aya ya 31)
This exchange between Abraham and the angels is given in summary form in this instance, because it is not the main point here. It has already been mentioned in Abraham’s own story that God gave him Isaac and Jacob, and since the birth of Isaac is the subject of the happy news given to him, it is not given in detail here. Instead, the point is to continue with Lot’s story. Therefore, it is only briefly stated that the angels dropped in on Abraham to give him the happy news, and then told him about their main mission: “They said: We are about to destroy the people of this town, for its people are truly wrongdoers.” (Verse 31)
Ibrahimu alikuwa mwenye huruma na moyo wa upole. Alikumbusha malaika kwamba Lutu aliishi huko, kwamba yeye ni mtu mwema, na si mtenda maovu. Malaika walimhakikishia kwamba Lutu hatadhurika. Walieleza kwamba walijua kazi yao vizuri: "Wakasema: Sisi tunajua vizuri ni nani aliyemo humo. Hakika tutamwokoa yeye pamoja na watu wa nyumbani mwake, isipokuwa mkewe. Hakika yeye atakuwa miongoni mwa wale watakaobaki nyuma." (Aya ya 32) Mke wa Lutu alikuwa akiwaelekea watu wake, akiridhia uhalifu wao na upotovu wao, kwa hiyo hatanusurika.
Abraham was compassionate and kind hearted. He reminded the angels that Lot lived there, that he was a good man, and not a wrongdoer. The angels reassured him that Lot would not be harmed. They explained that they knew their task well: “They answered: We know fully well who is there. We shall certainly deliver him and his household, except his wife. She will indeed be among those who stay behind.” (Verse 32) Lot’s wife was inclined towards her people, approving of their crimes and perversions, hence she would not be spared.
Sura hii inahamia tukio la tatu ambalo tunamwona Lutu alipowapokea malaika waliojidhihirisha kwa sura ya vijana wazuri. Akijua upotovu wa watu wake, aliwaogopea wageni wake, akifahamu kwamba hangeweza kuwasaidia sana. Alihuzunika kwa kuwepo kwao wakati mgumu kama huo: "Basi wajumbe wetu walipomfikia Lutu, alihuzunika sana kwa ajili yao na akajiona hana uwezo wa kuwalinda." (Aya 33) Kama inavyosimuliwa katika sura hii, hadithi haitaji jinsi watu wa Lutu walivyojaribu kuwadhulumu wageni wake, wala mawaidha yake kwao, wala kutojali kwao. Inaendelea moja kwa moja hadi matokeo ya mwisho, ambapo malaika wanamwambia, katika huzuni yake kubwa, ni akina nani na dhamira yao ilikuwa nini.
The sūrah moves to a third scene in which we see Lot as he received the angels who took the guise of handsome young men. Aware of his people’s perversion, he feared for his guests knowing that he could not be of much help to them. He was distressed at their presence at such a difficult time: “Then when Our messengers arrived at Lot’s, he was terribly grieved on their account and felt powerless to protect them.” (Verse 33) As told in this sūrah, the story does not mention how Lot’s people tried to abuse his guests, his remonstrations with them and their paying no heed. It moves straight on to the final outcome with the angels telling him in his overwhelming distress who they were and what their mission was:
Lakini wakasema: "Usiogope wala usihuzunike. Hakika sisi tutakuokoa wewe na watu wa nyumbani mwako, isipokuwa mke wako. Hakika yeye atakuwa miongoni mwa wale wanaobaki nyuma."
But they said: Have no fear, and do not grieve. We shall certainly deliver you and your household, except your wife. She will indeed be among those who stay behind.
Hakika tutateremsha juu ya watu wa mji huu adhabu ya kutisha kutoka mbinguni kama malipo ya matendo yao yote maovu. (Aya 33-34)
We shall certainly bring down upon the people of this town a horror from heaven in requital of all their wicked deeds. (Verses 33-34)
Aya hii inachora picha ya uharibifu kamili uliowashukia mji huo na watu wake, isipokuwa Lut na waumini wa nyumbani mwake. Uharibifu huu ulifika kwa mvua na mawe yaliyofunikwa kwa udongo. Huenda hii ilikuwa mlipuko wa volkano uliougeuza mji juu chini, ukauzamisha ardhini. Ukafuatiwa na mvua ya aina ile inayoambatana na milipuko ya volkano.
This last verse draws an image of the total destruction which was visited on the town and its population, with the exception of Lot and the believers in his household. This destruction was visited upon by means of rain and stones covered with mud. Most probably this was a volcanic eruption that turned the town upside down, sinking it into the ground. It followed this with a rain that accompanies volcanic eruptions.
Mabaki ya uharibifu huu yaliachwa yaonekane na kila mtu, yakiashiria ishara za Mwenyezi Mungu na kuwa ukumbusho kwa yeyote mwenye akili ya kufikiri na kutafakari: "Tukaifanya kuwa ishara iliyo wazi kwa watu wenye akili."
(Aya ya 35)
Hii ndiyo ilikuwa hatima ya asili ya chipukizi hili baya lililooza na kuoza kwa kiwango kikubwa hata likashindwa kuzaa matunda tena. Jambo pekee la kufanya nalo lilikuwa kulikata.
The remains of this destruction were left for all to see, telling of God’s signs and serving as a reminder to anyone who has reason to think and reflect: “We made of it a clear sign for people who use their reason.” (Verse 35) This was the natural fate of this evil shoot that had rotted and moulded so badly that it could no longer yield any fruit. The only thing to do with it was fell it.