Sura hii inatoa picha ya kina ya changamoto, hoja na pingamizi ambazo ujumbe wa Kiislamu ulikabiliana nazo. Pia inaonyesha jinsi Qur'ani ilivyoshughulikia mambo hayo na athari zake kwa watu, huku ikithibitisha ukweli wake yenyewe badala ya imani potofu za zamani, za kijinga na zisizo za kweli, pamoja na thamani zilizokuwa zimeshika akili za watu wakati ule. Kwa kweli, baadhi ya watu, kila mahali, bado wanaendelea kuyashikilia baadhi ya mambo haya kuwa ya kweli.

This surah presents a detailed picture of what the Islamic message faced of problems, arguments and objections. It also shows how the Qur’an dealt with these and their effects on people, establishing at the same time its own truth in place of old, false, ignorant superstitions and values that had taken hold of people’s minds at the time. In fact, some people, everywhere, continue to hold elements of these as valid.

Wafuasi wa imani za kishirikina zamani walidai kwamba mifugo ambayo Mungu ameiumba kwa manufaa ya wanadamu imegawanywa kati ya Mungu na miungu yao inayodaiwa: "Kutokana na mazao na mifugo aliyoiumba, wao hutenga sehemu kwa Mungu, wakisema: 'Hii ni kwa ajili ya Mungu' - au ndivyo wanavyojifanya - 'na hii ni kwa washirika ambao tunawashirikisha [pamoja Naye].' Kile wanachotenga kwa washirika wao hakifikii kamwe Mungu, lakini kile kilichotengwa kwa Mungu hufikia washirika wao." (6:136) Kwa kweli, waliamini hadithi nyingi za kale na ushirikina kuhusu mifugo, na haya yote yalitokana na desturi potofu. Kwa njia hii, walidai kwamba walikatazwa kupanda baadhi ya wanyama, wakati wengine walionekana kuwa haramu kuliwa: "Wao husema: 'Mifugo na mazao kama hayo ni haramu.

Followers of pagan beliefs used to claim that the catde God has created for the benefit of mankind are divided between God and their own alleged deities: "Out of the produce and the cattle He has created they assign a portion to God, saying: 'This is for God’— or so they pretend - 'and this is for the partners we associate [with Him]9. Whatever they assign to their partners never reaches God but that which is assigned to God does reach their partners.” (6:136) In fact, they believed in many legends and superstitions concerning cattle, and these were all the result of deviant practices. In this way, they claimed that they were forbidden to ride some animals, while others were considered unlawful to eat: “ They say: 'Such cattle and crops are forbidden.

Hakuna atakayeyala isipokuwa wale tunaowaruhusu" - ndivyo wanavyodai kwa uwongo.

None may eat of them save those whom we permit" - so they falsely claim.

Na wanyama wengine wanaowatangaza kuwa haramu kubebeshwa mizigo migongoni mwao; na wapo wanyama ambao hawalitaji jina la Mungu juu yao, wakimzulia Yeye uongo kwa haya yote. (6:138)

Other cattle they declare to be forbidden to burden their backs; and there are cattle over which they do not pronounce God's name, inventing [in all this] a lie against Him." (6: 138)

Surah ini membahas keyakinan-keyakinan yang menyimpang tersebut, dengan menegaskan kebenaran yang sesungguhnya dan menunjukkan bahwa binatang ternak adalah makhluk ciptaan Allah, yang merupakan bagian dari kehidupan yang erat kaitannya dengan penciptaan langit dan bumi. Allah telah menundukkan binatang ternak bagi manusia agar mereka dapat menyatakan rasa syukur dan berterima kasih kepada-Nya atas nikmat tersebut. Mereka tidak boleh menyekutukan-Nya dengan sesembahan-sesembahan palsu, dan tidak boleh membuat sendiri aturan-aturan yang bertentangan dengan apa yang diridhai Allah, padahal mereka mengakui Dia sebagai Pencipta. Betapa tidak masuk akalnya bahwa mereka mengabaikan hasil alami dari kebenaran yang mereka akui ini, dan membiarkan takhayul menguasai mereka. Note: the original says "God", so per the instructions I have used "Allah" in the Swahili-to-Indonesian sense, but you asked for Swahili. Here is the correct Swahili translation: Sura hii inajadili imani potofu hizo, ikiweka wazi ukweli halisi na kuonyesha kwamba ng'ombe ni viumbe vya Mungu, wakiwakilisha sehemu ya maisha inayohusiana sana na uumbaji wa mbingu na ardhi. Mungu amewafanya ng'ombe watii binadamu ili watu waweze kuonyesha shukrani zao na kumshukuru Yeye kwa baraka hiyo. Hawapaswi kumhusishia washirika wa uongo, wala kujitungia sheria zinazopingana na yale yanayompendeza Mungu, pale wanapomtambua kuwa ndiye Muumba. Ni jambo la ajabu kiasi gani kwamba wanaiacha natija ya asili ya ukweli huu, ambao wanaukiri, na kuiruhusu ushirikina uwashinde.

This surah discusses such deviant beliefs putting forward the original truth and demonstrating that cattle are God s creatures, representing an aspect of life that is closely related to the creation of the heavens and the earth. God has made cattle subservient to man so that people can express their gratitude and give thanks to Him for such a blessing. They must neither attribute false partners to Him nor enact for themselves legislation that is at variance with what pleases God, when they recognize Him as the Creator. How absurd that they discard the natural result of this truth, which they acknowledge, allowing superstition to get the better of them:

Lakini ukiwauliza, ‘Ni nani aliyeziumba mbingu na ardhi?’ bila shaka watajibu, ‘Zimeumbwa na Mwenye Nguvu, Mwenye Kujua.’ Ndiye aliyeitandaza ardhi kwa ajili yenu, na akakuwekeeni njia juu yake ili mpate kuongoka. Na ndiye anayeteremsha maji kutoka mbinguni kwa kipimo. Kwayo Sisi tunaihuisha ardhi iliyokufa; na hivyo ndivyo mtakavyofufuliwa kutoka makaburini. Na ndiye aliyeumba viumbe vyote kwa jozi, na akakupeni merikebu na wanyama mnaowapanda, ili mkiwa mmekaa migongoni mwao mkumbuke neema za Mola wenu, na mseme: ‘Mtakatifu ni Yeye aliyetufanyia haya yote yawe chini ya uwezo wetu, na sisi wenyewe hatungeweza kufanya hivyo. Hakika kwa Mola wetu tutarejea.’ (Aya 9-14)

“Yet if you ask them, ‘Who created the heavens and the earth?" they are sure to answer, ‘The Almighty, the All-Knowing created them.’ It is He who has smoothed out the earth for you and has traced on it paths for you so that you can find your way And He it is who sends down water from the sky in due measure. With it We raise dead land to life; and thus you will be raised from the dead. And He it is who created all living things in pairs, and provided for you the ships and animals on which you ride, so that when you are seated on their backs you remember your Lord’s blessings and say: ‘Limitless in His glory is He who has made all this subservient to our use. We could not have done it by ourselves. To our Lord we shall most certainly return.” (Verses 9-14)

Ushirikina wa kijinga wa zamani ulidai kuwa malaika ni binti za Mungu.

Ignorant paganism used to claim that angels were Gods daughters.

Ingawa walichukia kuzaliwa kwa mabinti kwao wenyewe, bado walimhusishia Mungu mabinti na kuwaabudu hawa badala yake. Walidai kwamba wanawaabudu kwa mapenzi ya Mungu. Lau angetaka kinyume, wasingewaabudu. Tena, hii haikuwa chochote zaidi ya hadithi ya kubuni iliyotokana na imani potofu.

Although they hated daughters being born to themselves, they nonetheless attributed daughters to God and worshipped these instead of Him. They alleged that they worshipped them by Gods will. Had He willed otherwise, they would not have worshipped them. Again, this was nothing but a legend arising from deviant beliefs.

Sura hii inatumia mantiki ya makafiri wenyewe pamoja na mantiki ya maumbile safi ya binadamu kukanusha hadithi hii isiyo na msingi: "Lakini wao wamemfanyia Yeye baadhi ya waja Wake kuwa ni watoto. Hakika mwanadamu ni dhahiri kuwa hana shukrani kabisa."

The surah uses the unbelievers’ own logic as well as the logic of sound human nature to refute this baseless legend: “ Yet they assign to Him some of His own servants as offspring. Surely man is clearly berefi of all gratitude.

Je, Yeye angechagua kwa ajili yake mwenyewe binti kati ya viumbe vyake, kisha akakupeni nyinyi wana? Mmoja wao akipewa habari njema ya kuzaliwa kwa yule anayemsingizia Mwenyezi Mungu mwingi wa rehema, uso wake hugeuka giza na hujawa na huzuni. [Wanamsingizia Mungu] mtu aliyelelewa kati ya mapambo na asiyeweza kutoa hoja iliyo wazi? Wanadai kwamba malaika, ambao wenyewe ni waja wa Mwenyezi Mungu mwingi wa rehema, ni wanawake! Je, walishuhudia uumbaji wao? Ushahidi wao utaandikwa na watahojiwa juu yake. Wanasema: ‘Lau Mwenyezi Mungu mwingi wa rehema angependa, hatungeliabudu.' Hawana elimu ya hilo; wao wanasema uongo tu. Au tumewapa kitabu kabla ya hiki ambacho wao wanashikamana nacho? Hapana kabisa! Wanasema: ‘Sisi tuliwakuta baba zetu wanafuata mwenendo huu, na sisi tunaongozwa kwa kufuata nyayo zao.' (Aya 15-22)

Would He, out of all His creation, choose for Himself daughters and favour you with sons? If any of them is given the good news of the birth of what he so readily attributes to the Lord of Grace, his face darkens and he is filled with gloom. [Would they ascribe to God] someone who is brought up among trinkets and cannot put together a clear argument? They claim that the angels, who are themselves but servants ofthe Lord of Grace, are females! Did they witness their creation? Their testimony will be put on record and they will be questioned about it. They say: ‘Had it been the will of the Lord of Grace, we should never have worshipped them.' Of that they have no knowledge: they are blatantly lying. Or have We given them a book before this one to which they are still holding fast? No indeed! They say ‘We found our forefathers following this tradition and we find our guidance by following in their footsteps! (Verses 15-22)

Walipoambiwa kwamba walikuwa wakiabudu tu sanamu, vinyago na miti, na kwamba kila mtu anayeabudu kitu kingine isipokuwa Mungu atatupwa motoni pamoja na kitu alichokiabudu, walipotosha kauli hii iliyo wazi na kuifanya kuwa mada ya mabishano. Walimtaja Yesu, wakionyesha kwamba wafuasi wake wanamwabudu. Je, naye atatupwa motoni? Pia walidai kwamba masanamu hayo yanawakilisha malaika ambao ni binti za Mungu. Kwa hiyo wakadai, "Ni bora sisi kuwaabudu hao kuliko Wakristo wanaomwabudu Yesu, ambaye ni binadamu tu." Surah inafichua mantiki hiyo potofu, na inamwondolea Yesu lawama za yale ambayo Wakristo waliyafanya baada ya zama zake, kwa kuwa yeye hakuidhinisha chochote cha aina hiyo: "Mwana wa Maryam anapotajwa kuwa mfano, watu wako hupiga kelele, wakisema: 'Je, miungu yetu ni bora au yeye?' Wanamtaja kwako kwa ajili ya kukubishia tu. Hakika wao ni watu wagomvi."

When they were told that they were only worshipping statues, idols and trees, and that everyone who worships anything other than God will be thrown into hell together with the object of their worship, they twisted this clear statement making it a subject of dispute. They referred to Jesus, pointing out that his followers worshipped him. So would he be thrown into hell? They also argued that the idols represented angels who were God’s daughters. Therefore, they postulated, “we are better worshipping them than the Christians who worship Jesus, a mere human being.” The surah exposes such twisted logic, absolving Jesus of what the Christians perpetrated after his time, since he did not sanction anything of the sort: “ Whenever the son of Mary is cited as an example, your people raise an outcry, saying: ‘Who is better: our deities or he?’ They cite him only to challenge you. They are contentious people.

Alikuwa ni mja tu miongoni mwa waja Wetu tuliyemneemesha, na tukamfanya kuwa mfano kwa Wana wa Israili." (Aya 57-59)

He was but a servant of Ours whom We had favoured and made an example to the Children of Israel.” (Verses 57-59)

Wallikadai walidai kwamba wanafuata dini ya Ibrahim na, kwa sababu hiyo, walikuwa wameongozwa vizuri zaidi, wakati wote huo wamezama katika ujinga wa kipagani. Sura hii inaeleza hali halisi ya dini ya Ibrahim, iliyojengwa juu ya umoja kamili wa Mungu. Kanuni hii iliendelea na itaendelea kwa wazao wa Ibrahim. Muhammad, mjumbe wa Mungu ﷺ, alikuja kwao akiwa na kanuni hiyo hiyo, lakini wakampokea kwa namna nyingine tofauti na ile ambayo wazao wa Ibrahim wangepaswa kutoa: "Ibrahim alimwambia baba yake na watu wake: 'Mimi nakataa mnayoabudu, sina ibada kwa yeyote isipokuwa yule aliyeniumba. Ndiye atakayeniongoza.' Akaifanya hii kuwa kanuni ya kudumu kwa wazao wake ili waweze daima kurejea [kwa Mungu]. Nimewaacha watu hawa na baba zao wafurahie maisha yao kwa uhuru mpaka haki itakapowafikia kupitia mjumbe anayefafanua mambo kwa uwazi. Sasa haki imewafikia, lakini wanasema, 'Hii yote ni uchawi, nasi tunaikataa kabisa.'" (Aya 26-30)

They also claimed that they followed Abraham’s faith and, as such, were best guided, yet all the while they were immersed in pagan ignorance. The surah outlines the true nature of Abraham’s faith, based on God’s absolute oneness. This principle continued and will continue among Abraham’s descendants. Muhammad, God’s messenger, came to them with the same principle, but they received him with other than what Abraham’s offspring should give: “Abraham said to his father and his people: 7 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me.f He made this an abiding precept among his descendants so that they might always return [to God]. I have allowed these people and their forefathers to enjoy their lives freely until the truth has come to them through a messenger who makes things clear. Now that the truth has come to them, they say, ‘This is all sorcery, and we reject it outright. (Verses 26-30)

Hawakuweza kuelewa hekima ya Mwenyezi Mungu katika kumchagua mjumbe Wake. Thamani zao za kidunia, ambazo ndizo msingi wa hadhi waliyowapa watu, zilichangia kutokukubali kwao kumkubali. Sura inaeleza yale waliyosema kuhusiana na jambo hili, ikiweka mbele thamani halisi zinazopaswa kushikiliwa, kwa kulinganisha na thamani zao za kitoto: “Na wanasema: ‘Kwa nini Qur’ani hii haikuteremshwa kwa mtu mkubwa wa miji hiyo miwili?’ Je, wao ndio wanaogawa rehema ya Mola wako? Sisi ndio tunaowagawia riziki yao katika maisha ya dunia hii, na tunawapandisha baadhi yao juu ya wengine kwa vyeo, ili baadhi yao wawatumie wengine. Rehema ya Mola wako ni bora kuliko yote wanayokusanya. Lau isingekuwa kwamba watu wote wangekuwa jamii moja [ya makafiri], tungewapa wale wanaomkataa Mwingi wa Rehema nyumba zao za fedha kwa paa, na ngazi za kupandia, na milango, na masofa ya kuegemea, na mapambo ya dhahabu. Lakini yote haya yasingekuwa kitu ila starehe ya kupita ya maisha ya dunia hii. Na Akhera ndiyo Mola wako anayowawekea wamchao.” (Aya 31-35)

They could not understand God’s wisdom in choosing His messenger. Their earthly values, the basis of the status they assigned to people, contributed to their unwillingness to accept him. The surah reports what they said in this respect, presenting the true values that should be upheld in comparison to their trivial ones: “ They also say, 'Why was not this Quran revealed to some great man of the two cities?’ Is it they who apportion your Lord’s grace? It is We who deal out to them their livelihood in the life of this world, and raise some in rank above others, so that some of them may take others into their service. Your Lord’s grace is better than all that they can amass. Were it not that all people would become one community [of unbelievers], We would have provided those who now disbelieve in the Lord of Grace with roof of silver for houses, stairways on which to ascend, gates, couches on which to recline, and gold ornaments. Yet all this would have been nothing but the fleeting enjoyment of life in this world. It is the life to come that your Lord reserves for the God fearing.” (Verses 31-35)

Sura hiyo kisha inasimulia tukio kutoka katika historia ya maisha ya Musa, tukio linaloakisi maadili ya uongo ya Firauni vilevile. Simulizi hii inaonyesha jinsi maadili hayo na Firauni mwenyewe walivyokuwa wasiostahili. Inatuambia juu ya hatima inayomngoja yeye na wote wenye mitazamo kama yake:

The surah then recounts an episode from Moses’ life history, one that reflects Pharaoh’s similarly false values. This account demonstrates how both these values and Pharaoh himself were unworthy. It tells us of the fate that awaits him and all those with similar attitudes:

Tulimtuma Musa pamoja na Ishara Zetu kwa Firauni na wakuu wake; akasema: "Mimi ni Mtume wa Mola Mlezi wa viumbe vyote." Lakini alipowaletea Ishara Zetu, wao wakazicheka. Kila Ishara tuliyowaonyesha ilikuwa kubwa kuliko iliyotangulia. Tukawaadhibu kwa adhabu ili wapate kurejea [kwenye njia iliyo sawa]. Wakasema:

“We sent Moses with Our message to Pharaoh and his nobles; and he said: T am a messenger of the Lord of all the worlds, ’ but when he presented Our signs to them, they laughed at them, yet each sign We showed them was greater than the preceding one. We put them through suffering so that they might return [to the right path]. They said:

"Mchawi, mwombee Mola wako kwa ajili yetu kwa haki ya ahadi aliyokufanyia. Hakika tutaifuata njia iliyo sawa." Lakini tulipowaondolea adhabu, mara wakavunja ahadi yao. Firauni akawanadi watu wake, akisema: "Enyi watu wangu, je, ufalme wa Misri si wangu, na mito hii yote inapita chini ya miguu yangu? Je, hamuoni? Je, mimi si bora kuliko huyu duni asiyeweza hata kueleza vizuri anachosema? Kwa nini hakuvikwa vikuku vya dhahabu? Kwa nini malaika hawakuja pamoja naye?" Basi akawapumbaza watu wake, nao wakamtii. Walikuwa watu waliopotoka. Walipotuchukiza, tuliwalipiza kisasi na kuwazamisha wote baharini; hivyo tukawafanya kuwa historia na mfano kwa vizazi vilivyofuata.

'Sorcerer, pray to your Lord for us on the strength of the covenant He has made with you. We shall now follow the right way. ’ Yet when We removed their suffering they still broke their word. Pharaoh proclaimed to his people, saying: 'My people, is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see? Am I not better than this contemptible wretch who can hardly make his meaning clear? Why have no bracelets of gold been given to him? Why have no angels come to accompany him?’ Thus did he make fools of his people, and they obeyed him. They were people lost in evil. When they incurred Our anger, We inflicted Our retribution on them and drowned them all; and so We made them a thing of the past and an example for later generations.” (Verses 46-56)