Dini za Waarabu - Nekta Iliyofungwa | Quran Course

Dini za Waarabu - Nekta Iliyofungwa | Quran Course

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Dini za Waarabu

Religions Of The Arabs

by Saifur Rahman al-Mubarakpuri5 min readViewed 88 times

Wengi wa Waarabu walikuwa wamemfuata wito wa Ismaili (amani iwe juu yake), na wameikubali dini ya baba yake Ibrahimu (amani iwe juu yake). Walimwabudu Allah, wakakiri Upweke Wake na kufuata dini Yake kwa muda mrefu, mpaka wakasahau sehemu ya yale waliyokumbushwa. Hata hivyo, bado walishikilia imani za msingi kama vile tauhidi, pamoja na mambo mbalimbali ya dini ya Ibrahimu, hadi wakati ambapo kiongozi wa Khuza‘a, aitwaye ‘Amr bin Luhai, aliyejulikana kwa wema, sadaka, heshima na kujali dini, na ambaye watu wa kabila lake walimpenda na kumtii bila kikomo, alirejea kutoka safari yake Shamu, ambako aliwaona watu wakiabudu masanamu. Jambo hilo alilikubali na kuliona kuwa ni jema, kwa kuwa Shamu ndiyo makao ya Mitume na Vitabu. Alileta pamoja naye sanamu (Hubal) akaliweka katikati ya Al-Ka‘bah, na akawaita watu waliabudu. Kwa urahisi, ushirikina ulienea Makkah yote, na kutoka hapo ukasambaa Hijaz, kwa kuwa watu wa Makkah walikuwa walinzi si tu wa Nyumba Takatifu, bali pia wa Haram nzima. Masanamu mengi, yakibeba majina tofauti, yaliingizwa katika eneo hilo.

Most of the Arabs had complied with the call of Ishmael (Peace be upon him) , and professed the religion of his father Abraham (Peace be upon him) They had worshipped Allâh, professed His Oneness and followed His religion a long time until they forgot part of what they had been reminded of. However, they still maintained such fundamental beliefs such as monotheism as well as various other aspects of Abraham’s religion, until the time when a chief of Khuza‘a, namely ‘Amr bin Luhai, who was renowned for righteousness, charity, reverence and care for religion, and was granted unreserved love and obedience by his tribesmen, came back from a trip to Syria where he saw people worship idols, a phenomenon he approved of and believed it to be righteous since Syria was the locus of Messengers and Scriptures, he brought with him an idol (Hubal) which he placed in the middle of Al-Ka‘bah and summoned people to worship it. Readily enough, paganism spread all over Makkah and, thence, to Hijaz, people of Makkah being custodians of not only the Sacred House but the whole Haram as well. A great many idols, bearing different names, were introduced into the area.

• "Msile kula ile (ambacho) jina la Allah halijatajwa juu yake (wakati wa kuchinjwa kwa mnyama)." [6:121].

• “Eat not (O believers) of that (meat) on which Allâh’s Name has not been pronounced (at the time of the slaughtering of the animal).” [6:121].

• Kutenga sehemu fulani za chakula, vinywaji, mifugo na mazao kwa ajili ya masanamu. Cha kushangaza, sehemu pia zilitengwa kwa ajili ya Allah Mwenyewe, lakini watu mara nyingi walitafuta sababu za kuhamisha sehemu ya Allah kwenda kwa masanamu, lakini hawakuwahi kufanya kinyume chake. Kuhusu jambo hili, aya za Qur'ani zinasema:

• Consecration of certain portions of food, drink, cattle, and crops to idols. Surprisingly enough, portions were also consecrated to Allâh Himself, but people often found reasons to transfer parts of Allâh’s portion to idols, but never did the opposite. To this effect, the Qur’ânic verses go:

• “Nao wanamweka Mwenyezi Mungu sehemu ya mazao ya shamba na wanyama aliowaumba, nao husema: ‘Hii ni ya Mwenyezi Mungu kwa madai yao, na hii ni ya washirika wetu (wale wanaodaiwa kuwa washirika wa Mwenyezi Mungu).’ Lakini sehemu ya hao ‘washirika’ wao haimfikii Mwenyezi Mungu, ilhali sehemu ya Mwenyezi Mungu huwafikia hao ‘washirika’ wao. Ni uamuzi mbaya walioamua.” [6:136].

• “And they assign to Allâh a share of the tilth and cattle which He has created, and they say: ‘This is for Allâh according to their pretending, and this is for our (Allâh’s so-called) partners.’ But the share of their (Allâh’s so-called) ‘partners’, reaches not Allâh, while the share of Allâh reaches their (Allâh’s so-called) ‘partners’. Evil is the way they judge.” [6:136].

• Wanajipendekeza kwa sanamu hizi kwa kutoa sadaka ya mazao na mifugo, kuhusu jambo hili, Qur'ani inasema:

• Currying favours with these idols through votive offerings of crops and cattle, to which effect, the Qur’ân goes:

• "Na kwa madai yao, wanasema kwamba mifugo na mazao fulani ni haramu, na hakuna anayepaswa kula kutoka kwake isipokuwa wale tunaowaruhusu. Na (wanasema) kuna mifugo iliyokatazwa kutumiwa kwa mizigo au kazi nyingine yoyote, na mifugo ambayo (wakati wa kuchinja) Jina la Allah halitamkwi juu yake; wakimzulia uongo Yeye (Allah)." [6:138].

• “And according to their pretending, they say that such and such cattle and crops are forbidden, and none should eat of them except those whom we allow. And (they say) there are cattle forbidden to be used for burden or any other work, and cattle on which (at slaughtering) the Name of Allâh is not pronounced; lying against Him (Allâh).” [6:138].

• Kujitolea kwa baadhi ya wanyama (kama Bahira, Sa’iba, Wasila na Hami) kwa masanamu, ambako kulimaanisha kuwaepusha wanyama hao na kazi zenye manufaa kwa ajili ya miungu hao wa kipagani. Bahira, kama alivyosimulia mwanahistoria maarufu Ibn Ish, alikuwa binti wa Sa’iba, ambayo ilikuwa ngamia jike aliyezaa wanyama majike kumi mfululizo bila dume yoyote; aliachiwa huru na kukatazwa kufungwa nira, kubebeshwa mzigo, kunyolewa sufu yake, au kukamuliwa maziwa (isipokuwa kwa wageni kunywa). Hivyo ndivyo ilivyofanywa kwa wazao wake wote majike, ambao walipewa jina la ‘Bahira’ baada ya masikio yao kukatwa. Wasila alikuwa kondoo jike aliyezaa binti majike kumi mfululizo katika mimba tano. Kuzaliwa kwa kila mtoto mpya kutoka kwa Wasila kulitengwa kwa ajili ya wanaume pekee. Hami alikuwa ngamia dume aliyezaa majike kumi mfululizo, hivyo naye alikatazwa kwa namna hiyo hiyo. Kuhusu jambo hili, aya za Qur’ani zinasema:

• Dedication of certain animals (such as Bahira, Sa’iba, Wasila and Hami) to idols, which meant sparing such animals from useful work for the sake of these heathen gods. Bahira, as reported by the well-known historian, Ibn Ish, was daughter of Sa’iba which was a female camel that gave birth to ten successive female animals, but no male ones, was set free and forbidden to yoke, burden or being sheared off its wool, or milked (but for guests to drink from); and so was done to all her female offspring which were given the name ‘Bahira’, after having their ears slit. The Wasila was a female sheep which had ten successive female daughters in five pregnancies. Any new births from this Wasila were assigned only for male people. The Hami was a male camel which produced ten progressive females, and was thus similarly forbidden. In mention of this, the Qur’ânic verses go:

• "Mwenyezi Mungu hakuweka utaratibu wa vitu kama Baḥīra (ngamia jike ambaye maziwa yake yalitengwa kwa ajili ya masanamu, na hakuna aliyeruhusiwa kumkamua), wala Sā’iba (ngamia jike aliyeachwa huru kwenda kulisha bure kwa ajili ya miungu yao ya uongo, kama masanamu, n.k., na hakuna kilichoruhusiwa kubebwa juu yake), wala Wasīla (ngamia jike aliyeachwa huru kwa ajili ya masanamu kwa sababu alizaa ngamia jike katika uzazi wake wa kwanza, kisha tena akazaa ngamia jike katika uzazi wake wa pili), wala Ḥām (dume la ngamia lililoachwa huru kutokana na kazi kwa ajili ya masanamu yao, baada ya kumaliza idadi ya kujamiiana iliyopangwa kwake; wanyama hawa wote waliachwa huru kwa heshima ya masanamu kama walivyofanya Waarabu washirikina katika kipindi cha kabla ya Uislamu). Lakini wale wanaokufuru humzulia Mwenyezi Mungu uongo, na wengi wao hawana akili." [5:103]

• “Allâh has not instituted things like Bahira ( a she-camel whose milk was spared for the idols and nobody was allowed to milk it) or a Sa’iba (a she camel let loose for free pasture for their false gods, e.g. idols, etc., and nothing was allowed to be carried on it), or a Wasila (a she-camel set free for idols because it has given birth to a she-camel at its first delivery and then again gives birth to a she-camel at its second delivery) or a Hâm (a stallion-camel freed from work for their idols, after it had finished a number of copulations assigned for it, all these animals were liberated in honour of idols as practised by pagan Arabs in the pre-Islamic period). But those who disbelieve, invent lies against Allâh, and most of them have no understanding.” [5:103].

Allah pia anasema:

Allâh also says:

Njia nyingine ya kubashiri kwa Waarabu ilikuwa ni kupiga kura kwa kutumia Azlam (yaani mishale isiyo na manyoya, ambayo ilikuwa ya aina tatu: moja ikionyesha 'ndiyo', nyingine 'hapana', na ya tatu ikiwa tupu). Walikuwa wakifanya hivi katika mambo mazito kama safari, ndoa na mengineyo. Kura ikionyesha 'ndiyo', walitekeleza jambo hilo; ikionyesha 'hapana', walilicheleweshwa hadi mwaka unaofuata. Aina nyingine za Azlam zilipigwa kwa ajili ya maji, fidia ya damu, au kuonyesha 'kutoka kwako', 'si kutoka kwako', au 'Mulsaq' (aliyeunganishwa). Katika hali ya shaka kuhusu nasaba, walikimbilia sanamu ya Hubal, pamoja na zawadi ya ngamia mia moja, kwa ajili ya mpiga mishale. Ni mishale pekee ndiyo ingeamua aina ya uhusiano. Ikiwa mshale ulionyesha (kutoka kwako), basi iliamuliwa kwamba mtoto ni wa kabila; ikiwa ulionyesha (kutoka kwa wengine), basi angechukuliwa kama mshirika; lakini ikiwa (Mulsaq) ilionekana, mtu huyo angebaki katika nafasi yake, lakini bila nasaba wala mkataba wa ushirikiano.

Another divinatory tradition among the Arabs was casting of Azlam (i.e. featherless arrows which were of three kinds: one showing ‘yes’, another ‘no’ and a third was blank) which they used to do in case of serious matters like travel, marriage and the like. If the lot showed ‘yes’, they would do, if ‘no’, they would delay for the next year. Other kinds of Azlam were cast for water, blood-money or showed ‘from you’, ‘not from you’, or ‘Mulsaq’ (consociated). In cases of doubt in filiation they would resort to the idol of Hubal, with a hundred-camel gift, for the arrow caster. Only the arrows would then decide the sort of relationship.If the arrow showed (from you), then it was decided that the child belonged to the tribe; if it showed (from others), he would then be regarded as an ally, but if (consociated) appeared, the person would retain his position but with no lineage or alliance contract.

Hii ilikuwa sawa na kamari na kupiga kura kwa mishale, ambapo walikuwa wakigawanya nyama ya ngamia waliowachinja kwa njia hii ya desturi.

This was very much like gambling and arrow-shafting whereby they used to divide the meat of the camels they slaughtered according to this tradition.

Zaidi ya hayo, walikuwa na imani kubwa katika habari za makuhani, wapiga ramli na wanajimu. Kuhani alikuwa akifanya biashara ya kutabiri matukio yajayo na kudai kwamba anajua siri zilizofichwa, na kwamba ana majini wasaidizi wanaomletea habari hizo. Baadhi ya makuhani walidai kwamba wanaweza kufichua yasiyojulikana kwa nguvu waliyopewa, huku wapiga ramli wengine wakijivunia kwamba wanaweza kufunua siri kwa njia ya uhusiano wa sababu na matokeo, njia inayowawezesha kugundua bidhaa iliyoibiwa, mahali pa wizi, mnyama aliyepotea, na mambo mengine kama hayo. Mnajimu alikuwa wa kundi la tatu, ambaye alikuwa akiangalia nyota na kuhesabu mienendo na njia zake, na kwa hiyo alitabiri yajayo. Kuamini habari hizi kulikuwa ishara ya imani yao kwamba mienendo ya nyota fulani ina umuhimu maalum kuhusiana na mvua.

Moreover, they used to have a deep conviction in the tidings of soothsayers, diviners and astrologers. A soothsayer used to traffic in the business of foretelling future events and claim knowledge of private secrets and having jinn subordinates who would communicate the news to him. Some soothsayers claimed that they could uncover the unknown by means of a granted power, while other diviners boasted they could divulge the secrets through a cause-and-effect-inductive process that would lead to detecting a stolen commodity, location of a theft, a stray animal, and the like. The astrologer belonged to a third category who used to observe the stars and calculate their movements and orbits whereby he would foretell the future. Lending credence to this news constituted a clue to their conviction that attached special significance to the movements of particular stars with regard to rainfall.

Imani ya ishara kama dalili za matukio yajayo ilikuwa, bila shaka, ya kawaida miongoni mwa Waarabu. Baadhi ya siku, miezi na wanyama fulani walionekana kuwa ni mambo ya kuleta mkosi. Pia waliamini kwamba roho ya mtu aliyeuawa ingeruka jangwani na kamwe isingetulia hadi kisasi kilipolipwa. Ushirikina ulikuwa umeenea kila mahali. Kama kulungu au ndege, atakapoachiliwa, angegeuka upande wa kulia, basi jambo walilokusudia kulifanya lingeonekana kuwa la baraka; vinginevyo wangekata tamaa na kujizuia kulifuatilia. Watu wa kipindi cha kabla ya Uislamu, ingawa waliamini ushirikina, bado walihifadhi baadhi ya mila za Ibrahim, kama vile kujitolea kwa Al-Haram Takatifu, kuzunguka Kaaba, kutekeleza ibada ya hija, kusimama usiku mzima Arafah na kutoa dhabihu. Mambo haya yote yalifuatwa kikamilifu, ingawa kulikuwa na ubunifu fulani uliozichafua ibada hizi tukufu. Kwa mfano, Quraish, kwa kiburi, kwa hisia ya ubora juu ya makabila mengine na kwa majivuno ya kuwa walinzi wa Nyumba Tukufu, walijizuia kwenda Arafah pamoja na umati; badala yake walisimama Muzdalifah. Qur'ani Tukufu iliwakemea na kuwaambia:

The belief in signs as betokening future events, was, of course common among the Arabians. Some days and months and particular animals were regarded as ominous. They also believed that the soul of a murdered person would fly in the wilderness and would never rest at rest until revenge was taken. Superstition was rampant. Should a deer or bird, when released, turn right then what they embarked on would be regarded auspicious, otherwise they would get pessimistic and withhold from pursuing it. People of pre-Islamic period, whilst believing in superstition, they still retained some of the Abrahamic traditions such as devotion to the Holy Sanctuary, circumambulation, observance of pilgrimage, the vigil on ‘Arafah and offering sacrifices, all of these were observed fully despite some innovations that adulterated these holy rituals. Quraish, for example, out of arrogance, feeling of superiority to other tribes and pride in their custodianship of the Sacred House, would refrain from going to ‘Arafah with the crowd, instead they would stop short at Muzdalifah. The Noble Qur’ân rebuked and told them:

• "Kisha ondokeni mahali walipoondoka watu wote." {2:199}.

• “Then depart from the place whence all the people depart.” [2:199}.

Uzushi mwingine, uliokita mizizi katika mila yao ya kijamii, uliamuru kwamba wasile mtindi uliokaushwa wala mafuta yaliyopikwa, wala wasiingie hema lililotengenezwa kwa nywele za ngamia, wala wasitafute kivuli isipokuwa ndani ya nyumba ya matofali ya udongo, mradi tu walikuwa wamejitolea kwa nia ya kuhiji. Pia, kwa dhana potofu iliyokita mizizi, waliwazuia mahujaji wasio wakazi wa Makka kupata chakula walichokuwa wamekileta walipotaka kuhiji au kufanya umrah.

Another heresy, deeply established in their social tradition, dictated that they would not eat dried yoghurt or cooked fat, nor would they enter a tent made of camel hair or seek shade unless in a house of adobe bricks, so long as they were committed to the intention of pilgrimage. They also, out of a deeply-rooted misconception, denied pilgrims, other than Makkans, access to the food they had brought when they wanted to make pilgrimage or lesser pilgrimage.

Waliwaamuru mahujaji wanaotoka nje ya Makka wazunguke Al-Ka‘bah wakiwa wamevaa mavazi ya Kiquraishi, lakini ikiwa hawakuweza kuyamudu, wanaume walipaswa kufanya hivyo wakiwa uchi, na wanawake kwa kipande fulani cha nguo tu cha kufunika sehemu zao za siri. Allah anasema kuhusu jambo hili:

They ordered pilgrims coming from outside Makkah to circumambulate Al-Ka‘bah in Quraish uniform clothes, but if they could not afford them, men were to do so in a state of nudity, and women with only some piece of cloth to hide their groins. Allâh says in this concern:

• "Enyi wana wa Adamu! Chukueni pambo lenu (kwa kuvaa nguo zenu safi) wakati wa kuswali [na wakati wa kuzunguka (Tawaf ya) Al-Ka'bah]." [7:31].

• “O Children of Adam! Take your adornment (by wearing your clean clothes), while praying [and going round (the Tawaf of) the Ka‘bah". [7:31].

Ikiwa wanaume au wanawake walikuwa wakarimu hadi kuzunguka Al-Ka‘bah wakiwa wamevaa nguo zao, walilazimika kuzitupa baada ya tawaf hiyo milele.

If men or women were generous enough to go round Al-Ka‘bah in their clothes, they had to discard them after circumambulation for good.

Wakati Waquraishi walipokuwa katika hali ya ihram ya hija, hawakuingia nyumbani kwao kupitia milango, bali kupitia matundu waliyokuwa wakiyachimba katika kuta za nyuma. Walikuwa wakiona tabia hiyo kuwa ni matendo ya wema na ya kumcha Mungu. Mazoea haya yalikatazwa na Qur'ani: • "Si wema kwamba mwingie majumbani kwa nyuma; lakini wema ni wa yule anayemcha Allah. Basi ingieni majumbani kupitia milango yake, na mcheni Allah ili mpate kufaulu." [2:189].

When the Makkans were in a pilgrimage consecration state, they would not enter their houses through the doors but through holes they used to dig in the back walls. They used to regard such behaviour as deeds of piety and god-fearing. This practice was prohibited by the Qur’ân: • “It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allâh. So enter houses through their proper doors, and fear Allâh that you may be successful.” [2:189].

Ndivyo ilivyokuwa maisha ya kidini huko Arabia: ushirikina, kuabudu masanamu, na khurafa. Hata hivyo, Uyahudi, Ukristo, Umajusi na Usabai uliweza kuingia Arabia kwa urahisi.

Such was the religious life in Arabia, polytheism, idolatry, and superstition. Judaism, Christianity, Magianism and Sabianism, however, could find their ways easily into Arabia.

Uhamiaji wa Wayahudi kutoka Palestina kwenda Arabia ulipitia awamu mbili: kwanza, kutokana na shinikizo walilokabiliana nalo, uharibifu wa hekalu lao, na kuwachukua wengi wao kuwa mateka hadi Babeli, mikononi mwa Mfalme Bukhtanassar. Mwaka 587 K.K. baadhi ya Wayahudi waliondoka Palestina kwenda Hijaz na kukaa katika maeneo ya kaskazini mwake. Awamu ya pili ilianza kwa kutawaliwa kwa Palestina na Warumi chini ya uongozi wa Roman Buts mwaka 70 B.K. Hili lilisababisha wimbi kubwa la uhamiaji wa Wayahudi kuingia Hijaz, hasa Yathrib, Khaibar na Taima’. Hapa, waliwafanya wengi wa makabila kuwa wafuasi wa Uyahudi, wakajenga ngome na majumba, na kuishi katika vijiji. Uyahudi ulifanikiwa kuchukua nafasi muhimu katika maisha ya kisiasa kabla ya Uislamu. Uislamu ulipoanza kuchomoza katika nchi hiyo, tayari kulikuwa na makabila kadhaa maarufu ya Kiyahudi: Khabeer, Al-Mustaliq, An-Nadeer, Quraizah na Qainuqa‘. Katika baadhi ya toleo, makabila ya Kiyahudi yalihesabiwa kufikia ishirini.

The migration of the Jews from Palestine to Arabia passed through two phases: first, as a result of the pressure to which they were exposed, the destruction of the their temple, and taking most of them as captives to Babylon, at the hand of the King Bukhtanassar. In the year B.C. 587 some Jews left Palestine for Hijaz and settled in the northern areas whereof. The second phase started with the Roman occupation of Palestine under the leadership of Roman Buts in 70 A.D. This resulted in a tidal wave of Jewish migration into Hijaz, and Yathrib, Khaibar and Taima’, in particular. Here, they made proselytes of several tribes, built forts and castles, and lived in villages. Judaism managed to play an important role in the pre-Islam political life. When Islam dawned on that land, there had already been several famous Jewish tribes — Khabeer, Al-Mustaliq, An-Nadeer, Quraizah and Qainuqa‘. In some versions, the Jewish tribes counted as many as twenty.

Dini ya Uyahudi iliingizwa Yemen na mtu aliyeitwa As‘ad Abi Karb. Alikwenda kupigana huko Yathrib, na huko akaukubali Uyahudi, kisha akarudi akiwachukua pamoja naye marabi wawili kutoka Bani Quraizah ili kuwafundisha watu wa Yemen dini hii mpya. Uyahudi ulipata udongo wenye rutuba huko wa kuenea na kupata wafuasi. Baada ya kifo chake, mwanawe Yusuf Dhu Nawas alipata madaraka, akawashambulia jamii ya Wakristo huko Najran, na akaamuru waukubali Uyahudi. Walipokataa, aliamuru kuchimbwa shimo la moto na Wakristo wote, bila ubaguzi, watupwe ndani yake wateketee. Makadirio yanasema kati ya watu 20 na 40 elfu wa Kikristo waliuawa katika mauaji hayo ya kikatili. Qur’ani imesimulia sehemu ya tukio hilo katika Sura Al-Buruj (Nyota za Mnajimu).

Judaism was introduced into Yemen by someone called As‘ad Abi Karb. He had gone to fight in Yathrib and there he embraced Judaism and then went back taking with him two rabbis from Bani Quraizah to instruct thpeople of Yemen in this new religion. Judaism found a fertile soil there to propagate and gain adherents. After his death, his son Yusuf Dhu Nawas rose to power, attacked the Christian community in Najran and ordered them to embrace Judaism. When they refused, he ordered that a pit of fire be dug and all the Christians indiscriminately be dropped to burn therein. Estimates say that between 20- 40 thousand Christians were killed in that human massacre. The Qur’ân related part of that story in Al-Buruj (zodiacal signs) Chapter.

Ukristo ulikuwa umeingia Arabia kwa mara ya kwanza kufuatia kuingia kwa wakoloni wa Abyssinia (Ethiopia) na Roma katika nchi hiyo. Vikosi vya ukoloni vya Abyssinia (Ethiopia), pamoja na mashirika ya kimisionari ya Kikristo, viliingia Yemen kama mwitikio wa kulipiza kisasi kwa maovu ya Dhu Nawas, na vikaanza kwa bidii kubwa kueneza imani yao kwa shauku. Walijenga hata kanisa na kulipa jina la "Al-Ka‘bah ya Yemen", wakikusudia kuelekeza misafara ya mahujaji wa Kiarabu kuelekea Yemen, kisha wakajaribu kuibomoa Nyumba Takatifu iliyoko Makkah. Lakini Allah, Mwenye Nguvu, Mtukufu, aliwaadhibu na kuwafanya mfano – hapa duniani na Akhera.

Christianity had first made its appearance in Arabia following the entry of the Abyssinian (Ethiopian) and Roman colonists into that country. The Abyssinian (Ethiopian) colonization forces in league with Christian missions entered Yemen as a retaliatory reaction for the iniquities of Dhu Nawas, and started vehemently to propagate their faith ardently. They even built a church and called it Yemeni Al-Ka‘bah with the aim of directing the Arab pilgrimage caravans towards Yemen, and then made an attempt to demolish the Sacred House in Makkah. Allâh, the Almighty, however did punish them and made an example of them – here and hereafter.

Mmisionari mmoja wa Kikristo aitwaye Fimion, aliyejulikana kwa tabia yake ya kujinyima na kwa kufanya miujiza, naye pia alikuwa ameingia Najran. Huko aliwaita watu kwa Ukristo, na kwa sababu ya uaminifu wake na kujitolea kwake kwa kweli, alifanikiwa kuwashawishi kuitikia mwito wake kwa wema na kuukubali Ukristo.

A Christian missionary called Fimion, and known for his ascetic behaviour and working miracles, had likewise infiltrated into Najran. There he called people to Christianity, and by virtue of his honesty and truthful devotion, he managed to persuade them to respond positively to his invitation and embrace Christianity.

Makabila makuu yaliyokubali Ukristo yalikuwa ni Ghassan, Taghlib, Tai’ na baadhi ya wafalme wa Himyar, pamoja na makabila mengine yaliyoishi kwenye mipaka ya Dola ya Kirumi. Imani ya Umajusi pia ilikuwa maarufu miongoni mwa Waarabu waliokuwa wanaishi karibu na Uajemi, Iraq, Bahrain, Al-Ahsâ’ na baadhi ya maeneo ya pwani ya Ghuba ya Uarabuni. Pia inaripotiwa kwamba baadhi ya Wayemeni walikubali imani ya Umajusi wakati wa utawala wa Waajemi.

The principal tribes that embraced Christianity were Ghassan, Taghlib, Tai’ and some Himyarite kings as well as other tribes living on the borders of the Roman Empire. Magianism was also popular among the Arabs living in the neighbourhood of Persia, Iraq, Bahrain, Al-Ahsâ’ and some areas on the Arabian Gulf coast. Some Yemenis are also reported to have professed Magianism during the Persian occupation.

Kuhusu Usabi, uchimbaji wa kiakiolojia nchini Iraq ulibaini kwamba ulikuwa maarufu miongoni mwa watu wa Kaldea, Wasyria na Wayemeni. Hata hivyo, kwa kuja kwa Uyahudi na Ukristo, Usabi ulianza kupoteza nafasi yake mbele ya dini hizo mpya, ingawa ulibaki na baadhi ya wafuasi waliochanganyika na au kuwa karibu na Wamajusi nchini Iraq na katika Ghuba ya Uarabuni.

As for Sabianism, excavations in Iraq revealed that it had been popular amongst Kaldanian folks, the Syrians and Yemenis. With the advent of Judaism and Christianity, however, Sabianism began to give way to the new religions, although it retained some followers mixed or adjacent to the Magians in Iraq and the Arabian Gulf.

Ndivyo ilivyokuwa maisha ya kidini ya Waarabu kabla ya kuja kwa Uislamu. Nafasi ya dini zilizokuwepo ilikuwa ndogo sana, kwa kweli haikuwa na maana yoyote. Washirikina, ambao walidai kuwa wafuasi wa Ibrahimu, walikuwa mbali sana na mafundisho yake, na hawakujali kabisa adabu zake njema zilizokuwa zikikaribia. Walizama katika uasi na kutokumcha Mungu, na wakazua khurafa fulani za kidini za kipekee ambazo ziliacha athari kubwa katika maisha ya kidini na kisiasa-kijamii katika Arabia nzima.

Such was the religious life of the Arabians before the advent of Islam. The role that the religions prevalent played was so marginal, in fact it was next to nothing. The polytheists, who faked Abrahamism, were so far detached from its precepts, and totally oblivious of its immanent good manners. They plunged into disobedience and ungodliness, and developed certain peculiar religious superstitions that managed to leave a serious impact on the religious and socio-political life in the whole of Arabia.

Dini ya Uyahudi iligeuka kuwa unafiki wa kuchukiza uliofungamana na utawala wa kibeberu. Marabi wakageuka kuwa mabwana badala ya kumwabudu Bwana. Wakajihusisha na kuwatawala watu kwa mabavu na kuwahoji wafuasi wao kwa kila neno au wazo dogo. Lengo lao pekee likawa kujilimbikizia mali na madaraka, hata kama ilikuwa kwa gharama ya kupoteza dini yao, au kuchipuka kwa uasi na kutokuamini.

Judaism turned into abominable hypocrisy in league with hegemony. Rabbis turned into lords to the exclusion of the Lord. They got involved in the practice of dictatorial subjection of people and calling their subordinates to account for the least word or idea. Their sole target turned into acquisition of wealth and power even if it were at the risk of losing their religion, or the emergence of atheism and disbelief.

Ukristo nao ulifungua milango yake kwa upana kwa ushirikina, na ukawa mgumu sana kueleweka kama dini ya mbinguni. Kama desturi ya kidini, ulijitokeza kama mchanganyiko wa ajabu wa mwanadamu na Mungu. Haukuwa na athari yoyote kabisa juu ya nafsi za Waarabu waliouamini, kwa sababu ulikuwa mgeni kwa mtindo wao wa maisha na haukuwa na uhusiano wowote na maisha yao ya kila siku. Watu wa dini nyingine walifanana na washirikina katika mielekeo yao, imani zao, desturi zao na mila zao.

Christianity likewise opened its doors wide to polytheism, and got too difficult to comprehend as a heavenly religion. As a religious practice, it developed a sort of peculiar medley of man and God. It exercised no bearing whatsoever on the souls of the Arabs who professed it simply because it was alien to their style of life and did not have the least relationship with their practical life. People of other religions were similar to the polytheists with respect to their inclinations, dogmas, customs and traditions