Kila wakati mwana wa Maryamu anapotajwa kama mfano, watu wako hupiga kelele, wakisema: 'Ni nani aliye bora: miungu yetu au yeye?' Hawamtaji isipokuwa kukupinga. Wao ni watu wagomvi. Yeye alikuwa mja tu wa Wetu ambaye Tulimneemesha na kumfanya kuwa mfano kwa Wana wa Israeli. Lau ingekuwa mapenzi Yetu, Tungaliweza kukufanyeni malaika mkirithiana ardhini. Yeye ni ishara ya Saa. Msiwe na shaka juu yake, bali nifuateni: hii ndiyo njia iliyo nyoofu. Shetani asiwazuie, kwa kuwa yeye ni adui yenu wa wazi. Yesu alipokuja na dalili zilizo wazi, alisema: "Nimekujieni na hekima, na ili niwabainishie baadhi ya yale mnayokhitilafiana. Basi mcheni Mungu na mnifuate. Mungu ndiye Mola wangu na Mola wenu, basi mwabuduni Yeye peke yake. Hii ndiyo njia iliyo nyoofu." Lakini makundi yalikhitilafiana miongoni mwao. Basi ole wao waliodhulumu kwa adhabu ya kuumiza itakayowafika siku iliyo kubwa. (Aya 57-65)
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. He was but a servant of Ours whom We had favoured and made an example to the Children of Israel. Had it been Our will, We could have made you angels, succeeding one another on earth. He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy. When Jesus came with clear signs, he said: 7 /w come to you with wisdom, and to make clear to you some of that on which you differ. Therefore, fear God and follow me. God is my Lord and your Lord: so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day. (Verses 57-65)
Katika wasifu wake wa Mtume, Ibn Ishaq anatoa riwaya ifuatayo:
In his biography of the Prophet, Ibn Ishaq gives the following report:
Mtume alikaa pamoja na al-Walid ibn al-Mughirah katika Msikiti Mtukufu, na akajiunga nao al-Nadr ibn al-Harith. Kulikuwa na wanaume wengine wachache kutoka kabila la Quraysh. Mtume ﷺ alizungumza nao, lakini al-Nadr alimkatiza. Mtume ﷺ alibishana naye hadi akamnyamazisha. Kisha aliwasomea sehemu ya Qur'ani iliyokuwa na aya inayosema: {Hakika nyinyi na mnayoyaabudu badala ya Mungu ni kuni za Jahannamu; hapo ndipo mtakapofikia} (21:98). Kisha Mtume ﷺ aliondoka.
The Prophet sat with al-Walid ibn al-Mughirah in the Sacred Mosque, and they were joined by al-Nadr ibn al-Harith. There were a few other men from the Quraysh. The Prophet spoke to them, but al-Nadr interrupted him. The Prophet argued with him until he silenced him. He then read to them a passage of the Qur’an that included the verse that says: “ You and all that you were wont to worship instead of God are but the fuel of hell: that is what you are destinedfor” (21: 98) The Prophet then left.
Kisha akaja 'Abdullah ibn al-Ziba'ri wa kabila la Tamim ambaye alikaa nao. Al-Walid akamwambia: ‘Al-Nadr hakuwa sawa na Muhammad ﷺ. Hakika Muhammad ﷺ alisema kwamba sisi na miungu tunayoabudu tutakuwa kuni za Jahannam.’ Ibn al-Ziba'ri akasema: ‘Kama mimi ndiye ningebishana naye, ningeshinda. Mwulize Muhammad ﷺ kama kila mtu anayeabudiwa badala ya Mungu atakuwa Jahannam pamoja na wale wanaomwabudu. Sisi tunawaabudu malaika, Mayahudi wanamwabudu Ezra, na Wakristo wanamwabudu Yesu, mwana wa Maryamu.’ Al-Walid na wale waliokuwa msikitini walivutiwa na alichosema Ibn al-Ziba'ri, na wakaona kwamba ametoa hoja yenye ushindi. Lilipotajwa hilo kwa Mtume ﷺ, alisema: ‘Yeyote anayependa kuabudiwa badala ya Mungu atajumuishwa pamoja na wale wanaomwabudu. Watu hawa wanamwabudu tu Shetani na yeyote ambaye Shetani anawaamuru waabudu.’ Ndipo Mungu (SWT) akateremsha aya inayosema: “Lakini wale ambao wema mkuu umekwisha watangulia kutoka kwetu, hao watawekwa mbali na huo Moto.” {21:101} Hii ina maana kwamba Yesu, Ezra na marabi na makuhani wengine waliokuwa wakweli katika imani yao, lakini baadaye wakaabudiwa kama miungu na watu wa baadaye, watakuwa salama kutokana na Jahannam.
Then came 'Abdullah ibn al-Ziba'ri of the Tamim tribe who sat with them. Al-Walid said to him: ‘Al-Nadr was no match for Muhammad. Indeed Muhammad said that both we and the deities we worship will be the fuel of hell.’ Ibn al-Ziba'ri said: ‘Had I been the one who argued with him I would have won. Ask Muhammad whether everyone worshipped other than God will be in hell together with those worshipping him. Well, we worship the angels, and the Jews worship Ezra, while the Christians worship Jesus, son of Mary.’ Al-Walid and those who were in the Mosque admired what Ibn al-Ziba'ri had said and felt that he put forward a winning argument. When this was mentioned to the Prophet, he said: ‘Anyone who likes to be worshipped in place of God will be joined to those who worship him. These people only worship Satan and whoever Satan orders them to worship.’ God then revealed the verse that says: “But those for whom [the decree of] ultimate good has already gone forth from Us will be keptfar away from that hell.” (21: 101) This means that Jesus, Ezra and other rabbis and priests who were sincere in their faith, but were then worshipped as deities by later people will be safe from hell.
Zaidi, kuhusu hoja ya kuabudiwa kwa Isa na kuvutiwa kwa hoja hiyo na al-Walid ibn al-Mughirah na wengine, Mwenyezi Mungu aliteremsha aya inayosema:
Furthermore, concerning the argument about Jesus being worshipped and the admiration of the argument by al-Walid ibn al-Mughirah and others, God revealed the verse that says:
"Kila anapotajwa mwana wa Maryam kama mfano, watu wako hupiga kelele"
“ Whenever the son ofMary is cited as an example, your people raise an outcry” (Verse 57)
Katika al-Kashshaf, tafsiri ya Qur'ani, al-Zamakhsharī anatoa simulizi inayofanana kwa kiasi, bila kutaja chanzo chake. Simulizi zote mbili zinaonyesha wazi jinsi washirikina wa Kiarabu walivyokuwa wagomvi. Walikuwa kama alivyowaelezea Qur'ani: "Hao ni watu wenye ugomvi mkali."
In al-Kashshdf a commentary on the Qur’an, al-Zamakhsharl gives a broadly similar report, without mentioning its source. Both reports show clearly how argumentative the pagan Arabs were. They were exactly as the Qur’an describes them: “ They are contentious people”.
(Aya ya 58) Hakika walikuwa mahiri katika kubishana. Walitambua maana ya Qur'ani na ya Mtume, lakini walijitahidi sana kuipotosha maana yake, wakajihusisha na mabishano, wakinufaika na ukweli kwamba kauli ya Qur'ani ilikuwa ya jumla katika maana yake. Hii ni sifa ya kila mtu asiye na ikhlasi, anayetaka kuendesha maneno na misemo ili kuigeuza maana iliyo wazi. Kwa hiyo, Mtume ﷺ alikataza kabisa mabishano ya ugomvi. Abu Umamah, mmoja wa Maswahaba wa Mtume ﷺ, anasimulia: "Mtume ﷺ alitoka siku moja na kuwakuta baadhi ya watu wakibishana kuhusu Qur'ani."
(Verse 58) They were certainly skilful in dispute. They realized what the Qur’an and the Prophet meant, but they tried hard to twist its meaning, indulged in polemics, exploiting the fact that the Qur’anic statement was general in its implication. This is characteristic of everyone who is devoid of sincerity, seeking to manipulate words and phrases in order to twist what was a clear meaning. Therefore, the Prophet strictly prohibited contentious arguments. Abu Umamah, a Companion of the Prophet, reports: “The Prophet came out once only to find some people involved in argument concerning the Qur’an.
Alikasirika sana hadi uso wake ukaonekana kana kwamba umemwagiwa siki. Kisha akawaambia: ‘Msibishane kuhusu kitabu cha Mungu kwa kutumia sehemu moja yake dhidi ya sehemu nyingine. Hakuna jamii inayopotea kwenye upotofu isipokuwa ni watu wanaopenda mabishano.’ Kisha akasoma aya ya Qur’ani inayosema: ‘Hawamtaja huyo isipokuwa kwa kukupinga. Ni watu wagomvi.’ (Aya ya 58)
He was so angry that he looked as though vinegar had been poured over his face. He then said to them: ‘Do not argue about God’s book citing parts of it against other parts. No community strays into error unless they are given to contentious argument.’ He then quoted the Qur’anic verse that says: ‘They cite him only to challenge you. They are contentious people.’ (Verse 58)
Mtazamo mwingine wa kauli, "Je, miungu yetu ni bora au yeye?" unaungwa mkono na mwelekeo wa jumla wa aya zinazorejelea hadithi yao kuhusu malaika. Wanachomaanisha ni kwamba kuabudu kwao malaika ni bora kuliko kuabudu kwa Wakristo kwa Yesu, kwa sababu malaika wako karibu zaidi na Mungu kwa asili yao na nasaba yao. Mtukufu ni Mungu juu ya yote wanayodai. Hivyo, kauli, "Hawakutaja hilo ila kwa kukubishia. Hakika wao ni watu wagomvi", hutumika kama jibu kwa Ibn al-Ziba'ri kama ilivyopendekezwa awali. Zaidi ya hayo, ina maana kwamba kutaja kwao kile ambacho Wakristo wanaabudu ni batili, kwa sababu kinapotoka na ukweli wa umoja wa Mungu. Si sahihi kulinganisha upotofu mmoja na mwingine; zote ni za uongo. Tafsiri hii ni ya busara.
Another possible interpretation of the statement, “ Who is better: our deities or he?' is supported by the general drift of the verses referring to their legend about the angels. What they meant is that their worship of the angels is better than the Christians’ worship of Jesus, because the angels are closer to God in their nature and descent. Exalted is God above all that they allege. Thus, the statement, ‘ They cite him only to challenge you. They are contentious people', serves as a reply to Ibn al- Ziba‘ri as suggested earlier. Moreover, it means that their citing of what the Christians worship is invalid, because it deviates from the truth of God’s oneness. It is not right to compare one deviation from the truth with another; they are all false. This interpretation is reasonable.
Hivyo basi, sura hiyo inatoa maoni yafuatayo: “Hakuwa chochote ila ni mja wetu tuliyemneemesha na kumfanya kuwa mfano kwa Wana wa Israili” (Aya ya 59). Hakuwa mungu wa kuabudiwa, ingawa baadhi ya Wakristo waliacha njia ya haki na kumwabudu. Alikuwa mja aliyeneemeshwa na Mwenyezi Mungu tu, wala hana lawama kwa kuwa watu walimwabudu. Mwenyezi Mungu alimjaalia neema ili awe mfano wa kufuatwa kwa Wana wa Israili.
Hence, the surah makes the following comment: “He was but a servant of Ours whom We had favoured and made an example to the Children ofIsrael” (Verse 59) He was no deity to be worshipped, even though some Christians deviated from the true path and did worship him. He was only a favoured servant of God, and no blame attaches to him for the fact that people worshipped him. God granted him favours so that he would be an example for the Children of Israel to follow.
Lakini walisahau funzo hilo, wakapotea njia.
However, they forgot the lesson and went astray.
Sura hii inajadili hadithi ya Waarabu kuhusu malaika, ikifanya wazi kwamba wao ni sehemu ya viumbe vya Mwenyezi Mungu. Lau Mwenyezi Mungu angependa, angewafanya malaika wachukue mahali pao duniani, au angewageuza baadhi ya watu kuwa malaika ili wawarithi: "Na lau Tungetaka, Tungewafanya malaika miongoni mwenu, wakiwa wakiwarithi duniani." (Aya ya 60)
Masuala yote ya uumbaji yako chini ya amri ya Mwenyezi Mungu; chochote anachotaka kuumba hakika kitakuwepo. Hakuna kiumbe chake kinachokuwa na uhusiano naye isipokuwa ule wa kiumbe na Muumba wake, na wa mtumishi na Bwana wake.
The surah discusses the Arabs’ legend about the angels, making it clear that they are part of God’s creation. Had God willed, He would have made the angels succeed them on earth, or He would have transformed some people into angels to succeed them: “Had it been Our willy We could have made you angels, succeeding one another on earth.” (Verse 60) All questions of creation are determined by God; whatever He wills to create will surely come into existence. None of His creation has any relation to Him other than that of a created being with its Creator, a servant with its Master.
Tamko lingine kuhusu Nabii Isa linawakumbusha Saa ya Mwisho ambayo walikuwa wakiikanusha: “Yeye ni ishara ya Saa ya Mwisho. Msiwe na shaka juu yake, bali nifuateni: hii ndiyo njia iliyonyooka. Shetani asiwazuie; kwani yeye ni adui yenu wa wazi.” (Aya 61-62)
Kauli nyingi za Mtume ﷺ zinazungumzia kurudi kwa Nabii Isa, muda mfupi kabla ya Saa ya Mwisho. Hii ndiyo huenda inayoashiriwa katika kauli: “Yeye ni ishara ya Saa ya Mwisho.” Maana yake ni kwamba anatoa habari ya kukaribia kwake.
Abu Hurayrah amenukuu kutoka kwa Mtume ﷺ akisema: “Naapa kwa Yule ambaye roho yangu iko mikononi mwake, mwana wa Mariamu atakaribia kurudi miongoni mwenu, akiwa hakimu mwadilifu. Atavunja msalaba, ataua nguruwe na kuondoa kodi ya jizya. Mali yatakuwa mengi kiasi kwamba hakuna mtu atakayekubali fedha. Hakika sujuda moja kwa Mungu itakuwa bora kuliko dunia hii yote na vyote vilivyomo.” [Amepokea Malik, al-Bukhari, Muslim na Abu Dawud.]
Jabir amenukuu kutoka kwa Mtume ﷺ akisema: “Kundi katika umma wangu litaendelea daima kupigana, likishikilia haki, hadi Siku ya Hukumu. Kisha Isa, mwana wa Mariamu, atashuka, na kiongozi wao atamwambia: ‘Njoo utuongoze katika sala.’ Atajibu: ‘Hapana. Baadhi yenu ndio wawaongoze wengine.’ Hii ni sehemu tu ya heshima ambayo Mungu amelipa taifa hili.” [Amepokea Muslim.]
Another statement about Jesus reminds them of the Last Hour which they denied: “He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy” (Verses 61-62) A number of the Prophets statements speak of Jesus’ second coming, a short time before the Last Hour. This is perhaps what is indicated in the statement: 'He is a portent of the Last Hour! It means that he informs of its approach. Abu Hurayrah quotes the Prophet as saying: “By Him who holds my soul in His hand, the son of Mary is about to come back among you, serving as a just arbiter. He will break the cross, kill the pig and abolish tribute money. Wealth will be so abundant that no one will accept money. Indeed one prostration before God will be better than this whole world and all that it contains.” [Related by Malik, al-Bukharl, Muslim and Abu Dawud.J Jabir quotes the Prophet as saying: “A group of my community will ever continue to fight, holding on to the truth, until the Day of Judgement. Jesus, son of Mary, will then come down and their commander will say to him: ‘Come and lead us in prayer.’ He will reply: ‘No. Some of you lead others.’ This is just an aspect of honour God has granted to this community.” [Related by Muslim.)
Yote haya yako katika ulimwengu usioweza kufikiwa na akili zetu. Tunapewa habari zake na Nabii ﷺ mkweli, na rejea zake zimetolewa katika Qur'ani. Hakuna binadamu mwenye mamlaka yoyote juu yake isipokuwa yale yaliyoelezwa katika vyanzo hivi viwili.
All this belongs to the realm beyond our perception. We are informed of it by the Prophet who tells the truth and references to it are given in the Qur’an. No human being has any say in this other than what has been stated in these two sources.
"Yeye ni dalili ya Saa. Msiwe na shaka nayo, nifuateni: huu ni msitari ulio nyooka." (Aya ya 61) Walikuwa na shaka kubwa kuhusu kuja kwa Saa, lakini Qur'ani inawataka waamini kuwa na uhakika nayo. Vivyo hivyo, waliepuka mwongozo, na Qur'ani inawasihi, kupitia mjumbe wa Mwenyezi Mungu ﷺ, wamfuate yeye katika njia iliyo nyoofu inayohakikisha kwamba wasafiri wake hawapotei. Inawafanya wafahamu wazi kwamba upotovu wao ni matokeo tu ya kumfuata Shetani, wakati ingekuwa bora kwao kumfuata mjumbe wa Mwenyezi Mungu ﷺ.
“He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path? (Verse 61) They had strong doubts about the coming of the Last Hour, but the Qur’an calls on them to be certain of it. Likewise, they steered away from guidance and the Qur’an urges them, through God’s messenger, to follow him along the straight path which ensures that its travellers will not go astray. It makes it clear to them that their deviation is only the result of their following Satan when they would be better advised to follow God’s messenger:
"Wala Shetani asikuzuie; kwani yeye ni adui wenu aliye dhahiri." (Aya ya 62) Qur'ani daima inawakumbusha watu kuhusu vita vinavyoendelea kati yao na Shetani, vita ambavyo vimekuwa vikiendelea tangu wakati wa Adam, baba yao wa kwanza, na mkutano wa kwanza mbinguni. Hakuna mtu anayeweza kuwa mzembe zaidi kuliko yule anayejua kwamba adui mwenye macho, aliye dhahiri, anangojea kwa makusudi nafasi ya kumshambulia, lakini bado hajali kujilinda.
“Let not Satan debar you; for he is your sworn enemy? (Verse 62) The Qur’an always reminds people of the on-going battle between them and Satan that has been raging since the time of Adam, their first father, and the first encounter in heaven. No one can be more heedless than one who knows that a watchful, sworn enemy is deliberately waiting for a chance to attack him and yet does not take care to protect himself.
Kinyume chake, yeye hujikaribisha kwa adui aliyedhamiria na hata hufuata uongozi wake.
On the contrary, he moves closer to the determined enemy and even follows his lead.
Uislamu unamweka mwanadamu katikati ya vita hii isiyokoma kati yake na Shetani.
Islam places man in the midst of this ever-raging battle with Satan.
Inampa faida ambazo haziwezi kufikiriwa na yeyote, endapo atashinda. Vilevile, hasara yake, endapo atashindwa, haiwezi kuhesabika na yeyote. Hivyo, Uislamu unaelekeza uwezo wa mwanadamu wa kupigana kwenye vita hivi vinavyoendelea, vinavyothibitisha utu wa mwanadamu na kumpa nafasi yake maalum miongoni mwa viumbe vingine. Kwa hiyo, lengo kuu la mwanadamu duniani ni kupata ushindi dhidi ya adui yake, Shetani. Atakapofanikiwa, atashinda uovu na upotovu na kuweka mizizi imara ya wema na usafi.
It assigns to him gains that are beyond anyone’s imagination, should he be victorious. Likewise, his loss, should he be defeated, is beyond anyone’s reckoning. Thus, Islam steers man’s fighting ability to this on-going battle which asserts the humanity of man, giving him his special position among the rest of creatures. Thus, the highest aim for man on earth is to achieve victory against his enemy, Satan. Once he does, he overcomes evil and wickedness and establishes firm roots of goodness and purity.
Sura sasa inazungumzia kuhusu Yesu, ikieleza ukweli kumhusu yeye na alichokihubiri, pamoja na jinsi watu wake walivyotofautiana kumhusu, kabla na baada ya wakati wake.
The surah now speaks about Jesus, stating the truth about him and what he preached, and how his people differed about him, both before and after his time:
Alipokuja na dalili zilizo wazi, alisema: "Nimekuja kwenu na hekima, na ili kuwabainishia baadhi ya mambo mliyokhitilafiana."
When Jesus came with clear signs, he said: 7 have come to you with wisdom, and to make clear to you some of that on which you differ.
Kwa hiyo, mcheni Mungu na mnifuate. Hakika Mungu ndiye Bwana wangu na Bwana wenu:
Therefore, fear God and follow me. God is my Lord and your Lord:
basi mwabudu Yeye peke yake. Hii ndiyo njia iliyo nyoofu. Lakini makundi yamekhitilafiana miongoni mwao wenyewe. Ole wao, basi, walio dhalimu, kwa adhabu chungu itakayowapata siku iliyo kubwa yenye mateso makali.
so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day.
Kwa hivyo, Isa alikuja kwa watu wake akiwa na ishara wazi, iwe ni miujiza aliyopewa na Mwenyezi Mungu au mafundisho yanayoongoza kwenye njia iliyo sawa. Alisema kwa watu wake: 'Nimekuja kwenu nikiwa na hekima. Yeyote anayepewa hekima hakika amepewa mengi ya yaliyo mema, naye yuko salama na amehakikishiwa njia yake.' Utume wa Isa pia uliwafafanulia baadhi ya maswali ambayo walikuwa wakitofautiana juu yake. Hakika walitofautiana katika mambo mengi ya sheria ya Musa, na tofauti zao zikawagawanya katika makundi yenye uadui.
Thus, Jesus came to his people with clear signs, whether miracles God granted him or teachings that lead along the right way. He said to his people: 'I have come to you with wisdom . Whoever is granted wisdom is indeed granted much of what is good, and he is safe and assured of his way. Jesus’ mission also clarified for them some of the questions over which they differed. Indeed, they differed on many aspects of the law of Moses, allowing their variances to split them into hostile factions.
Yesu pia aliwaalika kumcha Mungu na kumtii katika ujumbe wa Kimungu aliowaletea. Alitangaza kanuni ya umoja wa Mungu kwa uwazi kamili, bila kuruhusu maelewano yoyote ndani yake: "Mungu ndiye Bwana wangu na Bwana wenu, basi mwabuduni yeye peke yake." (Aya 64) Hakuwahi kusema kwamba yeye ni Mungu, wala kwamba yeye ni mwana wa Mungu. Hakuwahi kutaja uhusiano wowote kati yake na Mungu isipokuwa ule wa kuwa mja wa Mungu. Zaidi ya hayo, alisema kwamba ujumbe wake unaweka wazi njia iliyonyooka isiyo na mkengeuko wala kosa. Lakini waliokuja baada yake walitofautiana sana, wakagawanyika makundi kama walivyofanya wale waliotangulia. Katika hili walikuwa wakosaji, wasio na habari ya uhakika wowote.
Jesus also invited them to maintain their fear of God and to obey him in the Divine message he delivered to them. He declared the principle of God’s oneness in full clarity, admitting no compromise in it: “God is my Lord and your Lord: so worship Him alone.” (Verse 64) He never said that he was God, nor that he was God’s son. He never made any reference to any relationship between him and God other than that of his being God’s servant. Furthermore, he stated that his message demarcated a straight path without bend or error. Yet those who came after him disputed much, splitting into factions like those who preceded him. In this they were wrongdoers, relying on no sure information.
Basi, tahadhari hii: “Ole wao waliodhulumu kwa adhabu chungu itakayowafika siku kubwa yenye kutisha.” (Aya ya 65)
Hence, the warning: “Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day” (Verse 65)
Ujumbe wa Yesu ulielekezwa kwa Wana wa Israeli. Walikuwa wakisubiri kuja kwake ili awaokoe kutoka katika utumwa wao wa kudhalilisha chini ya Warumi. Lakini alipokuja, walimkataa na kumpinga. Kwa hakika, walifikia hata kupanga njama ya kumsulubisha. Yesu aliwakuta wamegawanyika katika madhehebu mengi, muhimu zaidi kati yake yakiwa ni yafuatayo:
Jesus’ message was addressed to the Children of Israel. They were awaiting his coming to save them from their humiliating bondage to the Romans. Yet when he came, they denied and opposed him. Indeed, they even plotted to get him crucified. Jesus found them divided into numerous sects, the most important of which were as follows:
1. Masadukayo, waliopewa jina la Sadoki, ambaye familia yake ilishikilia usimamizi wa Hekalu tangu zama za Daudi na Sulemani.
1. The Sadducees, named after Zadok, whose family retained custody of the Temple since the time of David and Solomon.
Kulingana na sheria yao, yeye lazima alikuwa mzao wa Haruni, kaka yake Musa. Kwa sababu usimamizi wa Hekalu ulikuwa wa wazao wa Haruni. Wakiwa wameshika wadhifa huo, walikuwa wakali sana juu ya taratibu za kina za ibada, wakikemea kila kupotoka. Hata hivyo, katika mambo ya kibinafsi, walikuwa wazembe, wakifurahia starehe za maisha. Walikataa Siku ya Kufufuliwa.
According to their law, he must have been a descendant of Aaron, Moses’ brother. For, custody of the Temple belonged to Aaron’s descendants. Holding such an office, they were very strict on detailed worship rituals, denouncing any deviation. Nevertheless, in personal matters, they were lax, enjoying life’s pleasures. They denied the Day of Resurrection.
2. Mafarisayo. Walikuwa katika mzozo na Masadukayo, wakiwapinga kwa jinsi walivyozingatia kwa ukali matambiko ya ibada huku wakikataa Siku ya Ufufuo. Sifa yao iliyoenea zaidi ilikuwa kupuuza starehe za dunia, ingawa baadhi yao walijivunia elimu yao. Yesu aliikemea mwenendo kama huo.
2. The Pharisees. They were in dispute with the Sadducees, objecting to their strict observation of worship rituals while denying the Day of Resurrection. Their most common characteristic was their disregard of worldly pleasures, even though some of them took pride in their knowledge. Jesus denounced such an attitude.
3. Wasamaria. Walikuwa mchanganyiko wa Wayahudi na Waashuru.
3. The Samaritans. They were a mixture of Jews and Assyrians.
Waliamini tu Torati, yaani vitabu vitano vya kwanza vya Agano la Kale. Walikataa vitabu vya baadaye ambavyo Wayahudi wengine walivikubali kuwa sehemu ya maandiko yao.
They believed only in the Pentateuch, or the first five books of the Old Testament. They denied the later books accepted by other Jews as part of their scripture.
4. Waesene, au Essenes. Hawa waliathiriwa na baadhi ya mafundisho ya kifalsafa, na waliishi kwa kujitenga na madhehebu mengine ya Kiyahudi.
4. The Essenes, or Essenians. These were influenced by some philosophical doctrines, living in isolation of other Jewish sects.
Dhehebu lao lilikuwa la wacha Mungu wa kujinyima, lenye mpangilio mkali.
Theirs was an ascetic, strictly organized sect.
Zaidi ya hayo, kulikuwa na madhehebu mengi mengine yaliyosababisha mkanganyiko mkubwa katika imani na mila za Kiyahudi. Wayahudi wa wakati huo walivumilia udhalilishaji chini ya Warumi, na walingoja ukombozi wao mikononi mwa Masihi. Masihi, Yesu Kristo, alipowajia akitangaza kwamba Mungu ndiye Bwana wangu na Bwana wenu: basi mwabuduni Yeye peke yake, na akihubiri sheria ya uvumilivu na roho ya kiroho, alipingwa na makasisi wa kitaaluma waliokuwa wakipa umuhimu mkubwa zaidi kwa matambiko. Inasimuliwa kwamba alisema kuhusu wao: “Wao hufunga mizigo mizito isiyobebeka na kuitwika mabegani mwa watu. Lakini wao hawako tayari hata kuinua kidole kuisogeza. Wanafanya kila jambo ili kuvuta usikivu wa watu. Hufanya vilemba vyao kuwa vipana na vishada vya mashela zao kuwa virefu. Wanapenda sehemu ya heshima katika karamu na viti vya mbele katika masinagogi.
In addition, there were numerous other sects that gave rise to much confusion in Jewish beliefs and traditions. The Jews at the time tolerated humiliation under the Romans, and awaited their deliverance at the hands of the Messiah. When the Messiah, Jesus Christ, came to them declaring that God is my Lord and your Lord: so worship Him alone, and preaching a law of tolerance and spiritualism, he was opposed by the professional clerics who gave paramount importance to rituals. He is reported to have said about them: “They make loads that are hard to carry and lay them on the shoulders of the people. However, they are not willing to lift a finger to move them. They do everything to attract people’s attention. They make their headbands large and the tassels on their shawls long. They love the place of honour at dinners and the front seats in synagogues.
Wanapenda kusalimiwa sokoni na kuitwa na watu "Rabi." (Mathayo 23: 4-7) Pia inasemekana aliwaambia hivi: "Enyi viongozi vipofu! Mnachuja mbu kutoka kwenye divai yenu, lakini mnameza ngamia. Ole wenu, enyi waandishi na Mafarisayo! Enyi wanafiki! Mnasafisha nje ya vikombe na sahani.
They love to be greeted in the marketplaces and to have people call them Rabbi.” (Matthew 23: 4-7) He is also quoted as addressing them thus: “You, blind guides! You strain gnats out of your wine, but you swallow camels. How horrible it will be for you, scribes and Pharisees! You hypocrites! You clean the outsides of cups and dishes.
Lakini ndani yao wamejaa tamaa na matamanio yasiyozuilika. Ninyi Mafarisayo vipofu! Kwanza safisheni ndani ya vikombe na sahani ili pia nje yake iwe safi. Ole wenu, enyi waandishi na Mafarisayo! Ninyi wanafiki! Ninyi ni kama makaburi yaliyopakwa chokaa, yanayoonekana mazuri nje lakini ndani yamejaa mifupa ya watu waliokufa na uchafu wa kila aina.”3 (Mathayo 23: 24-27)
But inside they are full of greed and uncontrolled desires. You blind Pharisees! First clean the inside of the cups and dishes so that the outside may also be clean. How horrible it will be for you, scribes and Pharisees! You hypocrites! You are like whitewashed graves that look beautiful on the outside but inside are full of dead peoples bones and every kind of impurity.”3 (Matthew 23: 24-27)
Tunaposoma leo maneno haya ya Yesu (amani iwe juu yake) na maandiko mengine yanayofanana nayo, tunatambua jinsi yanavyowahusu wahudumu wa kitaalamu wa dini zote. Wote ni wa aina moja.
When we read today these words of Jesus (peace be upon him) and similar texts, we realize how applicable they are to professional clerics of all religions. They are all of the same type.
Muda wa Nabii Isa duniani ulipomalizika, alirudi kwa Mola wake. Baadaye, wafuasi wake waligawanyika katika makundi na madhehebu: wengine walimfanya kuwa mungu; wengine walimfanya kuwa mwana wa Mungu; wengine wanamfanya Mungu kuwa utatu wa watatu, mmoja wao akiwa Isa. Hivyo, dhana safi ya Umoja wa Mungu aliyohubiri Isa imepotea, pamoja na wito wake kwa watu wamwabudu Mungu peke yake, wakiwa safi katika kujisalimisha kwake.4
Jesus’ term on earth came to its end and he went to his Lord. Later, his followers split into groups and factions: some made him a deity; some made him the son of God; others make God a trinity of three one of whom is Jesus. The pure concept of God’s oneness preached by Jesus has, thus, been lost, as also his call on people to worship God alone, pure in their submission to Him.4
“Lakini makundi yakakhitilafiana miongoni mwao. Basi ole thao wale waliodhulumu kwa adhabu iliyo chungu itakayowafika siku kuu yenye mateso makali.” (Aya ya 65) Kisha washirikina wa Kiarabu walibishana na Mtume ﷺ kuhusu Yesu, wakitegemea hoja zao juu ya yale ambayo makundi hayo yalizua na kusuka kama hadithi za kubuni kumhusu yeye.
“ Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day." (Verse 65) Then the pagan Arabs disputed with the Prophet concerning Jesus, basing their argument on what these different factions fabricated and weaved of legends about him.