Yesu hakuwa Mungu wala mwana wa Mungu bali alikuwa Mtume wa Mungu tu.

Yeye hakupewa ujumbe wa utume kwa ajili ya watu wote wa kabila zote. Bali yeye alikuwa Mtume kwa ajili ya wana wa Israeli tu.

Mwenyewe alijua mipaka ya utume wake. Kwahiyo alisema:

1. Sikutumwa ila kwa kondoo waliopotea wa nyumba ya Israeli. (Mathayo 15:24).

2. Wakati mwanamke mmoja asiyekuwa mwana wa Israeli alipokuja kwa Yesu Kristo kuomba baraka zake, Yesu akakataa na zaidi ya kukataa aliwatusi wasiokuwa Waisraeli. “Akasema si vyema kukitwaa chakula cha watoto na kuwatupia m’mbwa.” (Mathayo 15:26, Marko 7:27).

3. Hao thenashara (kumi na mbili) Yesu aliwatuma, akawaagiza, akisema, katika njia ya mataifa msiende, wala katika mji wowote wa Wasamaria msiingie. Afadhali shikeni njia kuwaendea kondoo waliopotea wa nyumba ya Israeli. (Mathayo 10:5-6).

4. Baadhi ya Wakristo wanadhani kwamba wakati Waisraeli wote wamefikishiwa ujumbe, kisha makabila mengine pia yahubiriwe. Lakini dhana hii si sahihi bali ni kinyume cha mafundisho ya Bwana Yesu. Yeye amesema kwamba: “Lakini watakapo wafukuza katika mji huu, kimbilieni mwingine; kwa maana ni kweli nawambia, hamtaimaliza miji ya Israeli hata ajapo mwana wa Adamu. (Mathayo 10:23).

5. Bwana Petro mwanafunzi wa Yesu Kristo aliwahubiri wasiokuwa Waisraeli. Wanafunzi wengine, baada ya kupata habari hii walimpinga Bwana Petro kwa kosa lake. Biblia inasema kwamba: “Basi mitume na ndugu waliokuwako katika Uyahudi wakapata habari ya kwamba watu wa mataifa nao wamelipokea neno la Mungu. Na Petro alipopanda kwenda Yerusalemu, wale walio wa tohara wakashindana naye, wakisema, uliingia kwa watu wasiotahiriwa ukala nao. “ (Matendo 11:1-3).

6. Aya za Biblia zifuatazo zinaeleza kwamba Bwana Yesu alikuwa mfalme na mtawala wa Mayahudi. (Mathayo 2:6, 27:29, 27:42, Yohana 1:49.

7. Bwana Paulo ambaye ni mpinzani na mhalifu (anti Christ) wa Bwana Yesu, baada ya kuchukia alianza mahubiri nje ya Wasiraeli. Biblia inasema kwamba: “Hata Sila na Timotheo walipoteremka kutoka Makedonia, Paulo akasongwa sana na bila neno, aliwashuhudia Wayahudi ya kwamba Yesu ni Kristo walipopingana naye na kumtukana Mungu,
akakung'uta mavazi yake, akawaambia, damu yenu na iwe juu ya vichwa vyenu, mimi ni safi; tangu sasa ninakwenda kwa watu wa mataifa. (Matendo 18:5-6).
 

Baadhi ya Wakristo wanayo shauku ya kugonganisha aya za Biblia. wanasema kwamba Bwana Yesu aliagiza kwamba “Basi enendeni, mkawafanye mataifa yote kuwa wanafunzi.” (Mathayo 28:19).

1. Najibu kwamba aya hii inapinga maagizo yote ya Bwana Yesu yaliyotajwa juu. Kwahiyo haiwezi kuwa agizo la Yesu wala aya ya Injili.

2. Ya pili aya hii imeandikwa mwishoni mwa Injili ya Mathayo, na nitathibitisha baadaye kidogo kwamba aya za mwanzo na za mwisho za kila kitabu ni za kuongezwa baadaye. Aya zile siyo aya sahihi za Biblia.

3. Ya tatu katika aya 28:19 ya Mathayo neno mataifa limetumika kwa maana ya mataifa ya Israeli. Kama Biblia inavyosema kwamba: “Siku zile amri ilitoka kwa Kaisari Augusto ya kwamba iandikwe orodha ya majina ya watu wote wa ulimwengu. (Luka 2:1).

Kaisari Augusto alikuwa mtawala wa Roma tu. Hakuwa na mamlaka yoyote nje ya nchi yake juu ya ulimwengu.

Katika aya hii amri iliyotolewa kwa ajili ya ulimwengu na ya nchi ya Roma tu iliyokuwa chini ya utawala wa Kaisari wala siyo ulimwengu wote. Hivyo ndivyo inavyoeleweka kauli ya Bwana Yesu aliposema:

“Enendeni mkawafanye mataifa yote (ya Waisraeli) kuwa wanafunzi. (Mathayo 28:19).
 

 

Msingi wa Ukristo siku hizi ni kifo cha msalaba cha bwana Yesu a.s. Mayahudi na Wakristo wanadhani kwamba Bwana Yesu alifariki juu ya msalaba, kifo cha laana.

A. Mayahudi walidhani hivi kwa sababu ya kupata nafasi ya kumkataa Bwana Yesu, kuwa wa kweli, maana Torati inasema kwamba “Aliyetundikwa amelaaniwa na Mungu, (Kumbukumbu la Torati 21:23).

Kwahiyo Mayahudi walitaka sana kumfisha Yesu msalabani ili athibitike kuwa mlaaniwa na mlaaniwa hawezi kuwa Nabii wa Mungu.

B. Wakristo walikubali kwamba Yesu alikufa msalabani kwa sababu waliambiwa kwamba Yesu amebeba dhambi za watu kwa kufa msalabani. Hivi wavivu wote ambao hawataki kufuata sheria ya Mungu, mara moja walikubali kwamba damu ya Yesu imetuokoa. (Wagalatia 3:13)

Nitaeleza hapa hoja za Biblia moja baada ya moja, zinazothibitisha kwamba Bwana Yesu hakufia msalabani kabisa.

1. Kwani aliyetundikwa amelaaniwa na Mungu. (Kumb. 21:23, Wagalatia 3:13). Basi mtu ambaye anafariki juu ya mti wa msalaba ndiye maluuni na maluuni anakuwa mbali na Mungu hawezi kuwa karibu na Mungu. Na mtu ambaye yu mbali na Mungu hawezi kuwa Nabii wa Mwenyezi Mungu.

Tunaamini kwamba sawa na Qur'ani na Biblia Bwana Yesu alikuwa Nabii wa Mungu, tena kachanguliwa na kubarikiwa. Kwahiyo haiwezikani kwamba Bwana Yesu afe kifo cha laana cha msalaba.
 

UTABIRI WA KUSALIMIKA

2. Bwana Yesu mwenyewe katika uhai wake alitabiri kwamba atapata matatizo, lakini hatakufa kwa matatizo yale, bali atasalimika. Alieleza habari kwa mfano. Bwana Yesu akajibu, akawaambia, kizazi kibaya na cha zinaa chataka ishara, wala hakitapata ishara, ila ishara ya Nabii Yona. Kwani kama vile Yona alivyokaa siku tatu mchana na usiku katika tumbo la nyangumi, hivyo ndivyo mwana wa Adamu atakavyokuwa siku tatu mchana na usiku katika moyo wa nchi. (Mathayo 12:39-40).

Aya hizi za Biblia zinaonesha kwamba Bwana Yesu hakuleta miujiza mingi bali wakati aliombwa kuonesha miujiza, aliwatayarisha watu na aliahidi kuwaonesha muujiza mmoja tu.

Aliahidi kuonesha mujiza sawa na mujiza wa Nabii Yona. Mujiza wa Nabii Yona ni huu kwamba aliingia katika tumbo la nyangumi akiwa hai, alibaki ndani ya tumbo la nyangumi siku tatu akiwa hai, na wakati alipotoka tumboni mwa nyangumi alikuwa hai. Yaani kuingia katika tumbo la nyangumi na kukaa kwa siku tatu ndani na kutoka humo akiwa mzima, si kawaida bali mtu anakufa katika hali hii.

Lakini Nabii Yona alijaaliwa kubaki hai katika muda huu wote kwa msaada wa Mwenyezi Mungu. Maana katika tukio hili la kukaa katika tumbo la nyangumi kwa siku tatu usiku na mchana siyo muujiza bali muujiza ni kuendelea na
uzima na uhai katika hali ile ngumu.

Hivyo ndivyo Bwana Yesu alitabiri kwamba atakuwa hai wakati akiingia na kukaa na kutoka katika tumbo ardhi / nchi.

Sasa tuchunguze kwamba Bwana Yesu aliwahi kutimiza ahadi yake au hapana. Wakristo wanasema kwamba Bwana Yesu hakuweza kuonesha muujiza wake huu wa pekee. Kwa sababu wakati wa kuingia katika tumbo la radhi na muda wa kukaa humo alikufa.

Kwahiyo hakuweza kutimiza ahadi yake. Na wakati hakuweza kuonesha muujiza wake wa pekee basi akaondoka bila muujiza wowote.

Lakini sisi Waislamu tunaamini kwamba Bwana Yesu Kristo alionesha mujiza ule aliowaahidi kuonesha. Maana aliingia katika tumbo la ardhi akiwa hai na alikaa huko siku tatu nzima.

Sawa kabisa na hali ya Yona Nabii.
 
Issa alishawahi kubatizwa? Je aliwahi kujazwa na Roho Mtakatifu?


Kauli za Yesu zapinga masimulizi ya yeye kubatizwa

Kabla sijazitaja hizo kauli za Bwana Yesu(a.s.) zinazopinga masimulizi ya Wainjilisti waliojaribu kusimulia kwambaYesu (a.s.) alibatizwa, ni vyema kwanza nikayarejea hapa chini neno kwaneno maelezo ya Wainjilisti hao kama yalivyonukuliwa na Biblia:

Tukianza na Mwinjilisti Mathayo, yeye alisimulia hivi:

"Wakati huo Yesu akaja kutoka Galilaya mpakaYordarni kwa Yohana ili abatizwe. Lakini Yohana alitaka kumzuia, akisema,Mimi nahitaji kubatizwa na wewe, nawe waja kwangu? Yesu akajibu akamwambiakubali hivi sasa; kwa kuwa ndivyo itupasavyo kuitimiza haki yote. Basiakamkubali. Naye Yesu alipokwisha kubatizwa mara akapanda kutoka majini;na tazama, mbingu zikamfunukia, akamwona Roho wa Mungu akishuka kama hua,akija juu yake; na tazama, sauti kutoka mbinguni ikisema, Huyu ni Mwanangu,mpendwa wangu, ninayependezwa naye". (Mathayo 3:13-17)

Marko naye akasimulia hivi:

"Ikawa siku zile, Yesu alikuja kutoka Nazaretiya Galilaya akabatizwa na Yohana katika Yordani. Mara alipopanda kutokamajini, akaona mbinu zinapasuka, na Roho, kama hua, akishuka juu yake,na sauti ikatoka mbinguni, Wewe ndiwe Mwanangu, mpendwa wangu, nimependezwanawe". (Marko 1:9-11)

Luka naye akasimulia hivi:

"Ikawa watu wote walipokwisha kubatizwa, naYesu naye amebatizwa naye anaomba, mbingu zilifunuka, Roho Mtakatifu akashukajuu yake kwa mfano wa kiwiliwili, kama hua, sauti ikatoka mbinguni, Wewe ndiwe Mwanangu, mpendwa wangu; nimependezwa nawe".

Kwa ujumla, haya ndio masimulizi ya Wainjilistihao yanayoshikiliwa na Wakristo wengi wakidai kwamba Bwana Yesu (a.s.)alibatizwa!

Hata hivyo, pamoja na masimulizi hayo kutofautiana kimaelezo na hivyo kutojua ni Muinjilisti gani anayeeleza kiusahihi hapo juu, mambo ya msingi yanayopingwa vikali na Bwana Yesu (a.s.) katika masimulizi ya Wainjilisti hao ni haya yafuatayo:

• Sauti inayodaiwa kusikika kutoka mbinguni.

•Dai la kuonekana Roho Mtakatifu kwa mfanowa kiwiliwili kama hua (yaani njiwa).

• Dai linaloonyesha kwamba Yesu (a.s.) alivunjaahadi yake kwa kutengua maelezo ya Nabii!

Kuhusu dai la sauti ya Mungu kusikika, BwanaYesu (a.s.) aliwahi kuwaambia Wayahudi wote kwamba:

"Naye Baba aliyenipeleka amenishuhudia. Sautiyake hamkuisikia wakati wowote, wala sura yake hamkuiona". (Yohana 5:37)

Tunachojifunza kutokana na maelezo haya yaBwana Yesu (a.s.) ni kuwa katika zama zake hakuna yeyote aliyewahi kuisikia sauti ya Mungu wala hakuna aliyeiona sura yake. Hivyo, kwa kauli hiyo yaYesu (a.s.) ni dhahiri kuwa sauti ile tuliyosimuliwa na Wainjilisti wale kuwa iliandamana na kubatizwa Yesu (a.s.) ni uzushi mtupu.

Kuhusu dai la Roho Mtakatifu kuonekana,, nalo pia Yesu alilipinga vikali alipowaambia wafuasi wake kama ifuatavyo:

"Mimi nitamwona Baba, naye atawapa Msaidizimwingine, ili akae nanyi hata milele; ndiye Roho wa kweli; ambaye ulimwenguhauwezi kumpokea kwa kuwa haumwoni wala haumtambui; bali nyinyi mnamtambuamaana anakaa kwenu, naye atakuwa ndani yenu". (Yohana 14:16-17)

Kufuatana na maelezo hayo ya Yesu hapo juu,Wakristo wengi hudai kuwa Roho wa kweli anayetajwa hapokuwa ni Roho Mtakatifu. Kwa hiyo, wanapokubali hivyo, ni lazima pia wakubaliane na maelezo hayo ya Yesu yanayoonyesha kuwa Roho Mtakatifu haonekani. Na kwa maelezo hayo ya Yesu, ni wazi kuwa dai lile la Wainjilisti wale la kwamba Roho Mtakatifu aliwahi kuonekana dhahiri mithili ya Njiwa, ni uongo na ni la uzushi wa wazi.

Aidha, kutokana na uongo na uzushi huo pekeewa Wainjilisti hao imekuwa vigumu kukubali kirahisi dai hilo lao lile la kubatizwa Yesu hasa unapozirejea hoja na shuhuda nilizoziainisha hapo awali zinazopingana vikali kuwepo kwa tukio hilo.

Ama kauli inayodaiwa na Wainjilisti hao kutolewana Yohana akimweleza Yesu kwamba "Mimi nahitaji kubatizwa na wewe, nawe waja kwangu". Kisha Yesu naye eti akamjibu na kumwambia Yohana kuwa "kubali hivi sasa; kwa kuwa ndivyo itupasavvyo kuitimiza haki yote", inamwonyeshaYesu hapa akipinga wazi maelezo ya Nabii Yohana (a.s.) jambo ambalo katu haliwezi kufanywa na Yesu (a.s.) kwani Yesu anajua wazi kuwa Nabii yoyote hasemi kitu ila ni Wahyi (ufunuo) kutoka kwa Mwenyezi Mungu. (Tazama 2 Petro 1:21).

Aidha, kumpinga Nabii kama Yohana (a.s.),Bwana Yesu anajua pia kuwa ni kukiuka ile ahadi yake kwamba "Msidhani yakuwa nalikuja kuitangua Torati wala Manabii...". (Mathayo 5:17-19)

Kwa upande wake, Nabii Yohana (a.s.) naye kamwe hawezi akathubutu kutoa maelekezo ya uongo kama hayo anayodaiwa katika masimulizi hayo kama ilivyodaiwa kwamba ilitakiwa Yesu ndiye ambatize Yohana.

Kwa mantiki hiyo, ni dhahiri kuwa jambo hilo katu haliwezi kufanywa na Bwana Yesu (a.s.) na wala Nabii Yohana kamwe hawezi kusema uongo. Na kwa hali hiyo, masimulizi hayo yanabaki kuwa ni uzushi unaochangia kuleta utata wa kimsingi juu ya kuwepo kwa tukio la kubatizwa Yesu (a.s.).
 
Biblia inaondoa shaka ya kwamba Yesu hakufa msalabani bali aliendelea na uhai wake baadaye na aliendelea kukutana na wanafunzi wake.

Biblia inasema: “Naye akiisha kusema hayo, akawaonyesha mikono yake na ubavu wake. Basi wale wanafunzi wakafurahi walipomwona Bwana. Basi Yesu akawaambia tena, Amani iwe kwenu; Kama Babaalivyonituma mimi, mimi nami nawapeleka ninyi. (Yohana 20:20-21).

Bwana Tomaso bado alidhani kwamba huyu siyo Yesu bali ni Roho yake. Bwana Yesu aliondoa hata shaka yake pia. Biblia inasema kwamba: “Basi wanafunzi wengine wakamwambia, tumemuona Bwana. Akawaambia, nisipoziona mikononi mwake kovu za misumari, na kutia kidole changu katika mahali pa misumari, na kutia mkono wangu katika ubavu wake, mimi sisadiki hata kidogo. Basi, baada ya siku nne, wanafunzi wake walikutana ndani tena, na Tomaso
pamoja nao. Akaja Yesu na milango imefungwa, akasimama katikati, akasema, Amani iwe kwenu. Kisha akamwambia Tomaso, lete hapa kidole chako; uitizame mikono yangu. Ulete na mkono wako uutie ubavuni mwangu, wala usiwe asiye amini bali aaminiaye. (Yohana 20:26-27).

Kwa njia hizi zote Bwana Yesu alithibitisha kwamba tangazo lile la kifo na kuuawa kwake lilikuwa la uwongo.
Yeye hakufa msalabani.

Biblia inasema: “ Basi, ikiwa Kristo anahubiriwa ya kwamba amefufuka katika wafu, mbona baadhi yenu husema kwamba hakuna kiyama ya wafu? Lakini kama hakuna kiyama ya wafu, Kristo naye hakufufuka; tena kama Kiristo hakufufuka, basi, kuhubiri kwetu ni bure na imani yenu ni bure. Naam, na sisi tumeonekana kuwa mashahidi wa uongo wa Mungu; kwa maana tulimshuhudia Mungu ya kuwa alimfufua Kristo, ambaye hakumfufua, ikiwa wafu
hawafufuliwi. Maana kama wafu hawafufuliwi, Kristo naye hakufufuka. Na kama Kristo hakufufuka, imani yenu ni bure; mngalimo katika dhambi zenu. Na hapo wao nao waliolala katika Kristo wamepotea. Kama katika maisha haya tumemtumaini Kristo, sisi tu maskini kuliko watu wote” (1Wakorintho 15:12-19).

Katika aya hizi imeelezwa kwamba kama watu hawatafufuka, Bwana Yesu pia hatafufuka. Na sote tunajua kwamba wafu watafufuka katika Akhera wala siyo katika dunia hii.

Hivyo ndivyo Bwana Yesu pia atafufuka katika Akhera wala siyo katika dunia hii.

Biblia inasema kwamba: “Wafu hawawezi kurejea duniani.” (Ayubu 7:9).

Katika aya hizi jambo la pili limetajwa kwamba kama Kristo hakufufuka na hakufufuka, basi imani yenu ni bure.

Mngalimo katika dhambi zenu. Yaani hakuna faida yoyote kuamini kifo cha laana na kufufuka kwake.

Habari ya tatu imeelezwa kwamba waliolala katika Kristo wamepotea.

Na ya nne, hao ni maskini kuliko watu wote.

Enyi ndugu Wakristo, sisi tunawapendeni msife mioyo. Hamna kosa bali hamkujua. Basi sasa jiungeni na dini ya Kiislam.

Karibuni sana, Dini ya Kiislam itawapatieni kila heshima. Na hiyo ni njia moja ya kusalimika, Muda wa kutosha mmeupoteza tayari. Sasa harakisheni kueleka kwenye njia iliyonyooka, Dini ya Mwenyezi Mungu yaani ISLAM. Karibuni sana.

Bwana Yesu hakufa msalabani .
 
[emoji117]Mwana wa Mungu. ni tofauti kabisa na [emoji117]Mtoto wa Mungu.
kama ilivyo elewa Qurani.
Hata wewe Gavana, unaweza kuwa Mwana wa Mungu ukimwamini Yesu Kristo.


Hivi ni kwanini Waislamu mnaumia sana kuhusu kifo na ufufuo wa Yesu Kristo.?
Mbona sisi Wakristo hatuumii kabisa kwa Isa kutosurubiwa na kufa...!

Qurani imekuja kupotosha Mafundisho ya Mungu wa Biblia.
Imediriki kukanusha hadi maneno ya Yesu mwenyewe, bila aibu wala soni na wafuasi wake mnakubali tu bila kuhoji.

Mathayo 16:21
[emoji117]Tangu wakati huo Yesu alianza kuwaonya wanafunzi wake ya kwamba imempasa kwenda Yerusalemu, na kupata [emoji117]mateso mengi kwa wazee na wakuu wa makuhani, na waandishi, na [emoji117]kuuawa, na siku ya tatu [emoji117]kufufuka.

Yesu aliyasema hayo kwa kutimiliza utabiri wa kinabii uliokwisha tamkwa na Manabii wa zamani.

[emoji117]Isaya 53:5 Bali alijeruhiwa kwa makosa yetu, Alichubuliwa kwa maovu yetu; Adhabu ya amani yetu ilikuwa juu yake, Na kwa kupigwa kwake sisi tumepona.

Nabii Isaya hapo anatabiri faida ya mateso na kifo cha Yesu kilicho kwisha pangwa.

Miaka nenda rudi kinakuja kitabu cha Majini kinakanusha haya mambo ya Kinabii.
Ndugu yangu Gavana, Majini lengo lake ni kukupotosheni tu.
Hakuna Jini Jema hata moja, na yenyewe yanakiri hivyo kwenye Qurani yenu kuwa yashafukuzwa Mbinguni kitambo na yakijaribu kuichungulia Mbingu yanapigwa na vimondo.
{Jiulize basi, ni [emoji117]kwanini Majini yapigwe na vimondo hadi hivi leo wakati ni Maislamu safi kabisa na yanashika kwa Usahihi Nguzo 5 za Uislamu?
na yameumbwa ili yamwabudu Allah?
Ni kwanini basi Allah bado anayapiga Majini Maislamu na vimondo hadi hivi sasa bila sababu ? }

Ona yalivyo wapotosha kuhusu dhana ya Uwana wa Mungu.

[emoji117]Mwana wa Mungu ni tofauti kabisa na [emoji117]Mtoto wa Mungu.
Lakini Majini yamewasadikisha muone hilo neno ni sawa na [emoji117]Mtoto wa Mungu.

Hakuna Aya ya kwenye Biblia inayosema [emoji117]Mungu ana Mtoto. Wala haijawahi kumwita mtu yeyote kuwa ni [emoji117]Mtoto wa Mungu.

Nyie mmeaminishwa hivyo na Majini Maislamu kwa hila maalum kuwa
[emoji117] Mwana ni [emoji117]Mtoto, na mmepumbazwa hadi mmeingia Kingi na kudiriki kuuliza [emoji117]Mungu kazaa lini ilhali [emoji117]hajaoa mke?

Hizo ndizo [emoji117]Satanic Verse zinazo wapotosha ili[emoji117]mpotoke. Kutimiza lengo la [emoji117]Allah, [emoji117]Muhamadi [emoji117]Qurani na [emoji117]Majini yaliyo waongopea kuwa yamesilimu na ni maislamu na mkayasadiki na kuyasikiliza kwa heshima na taadhima hadi kuyaita ndugu zenu, Kumbe sio ndio.
 


Qur’an Tukufu 4:157:

Na kwa (ajili ya) kusema kwao: "Sisi tumemuua Masihi Isa, mwana wa MaryamuMtume wa Mungu", hali hawakumuua wala hawakumsulubu, bali walibabaishiwamtu mwingine wakadhani Nabii Isa). Na kwa hakika wale waliokhilitafianakatika hakika hiyo (ya kumuua Nabii Isa) wamo katika shaka nalo (jambohilo la kusema kauawa). Wao (kabisa) hawana yakini juu ya (jambo) hili(ila kuwa kweli wamemuua Nabii Isa), isipokuwa wanafuata dhana tu. Na kwayakini hawakumuua. (Tafsiri ya Kiswahili ya Qur’an ya Sheikh A. Farsy).

Kwa uchache ni kwamba, Yesu hakusulubiwa wala hakuuawa na hivyo hakuna"kufufuka" na wanaoamini kinyume na hivi wanafuata dhana tu.

Kwani Biblia inasemaje?

Mathayo anatufahamisha katika Injili yake:

"Hapo baadhi ya waandishi na Mafarisayo wakamjibu, wakasema, Mwalimu,twataka kuona ishara kwako. Akajibu, akawaambia, kizazi kibaya na cha zinaachatafuta ishara, wala hakitapewa ishara, ila ishara ya nabii Yona. Kwanikama vile Yona alivyokuwa siku tatu mchana na usiku katika tumbo la nyangumi,hivyo ndivyo mwana wa Adamu atakavyokuwa siku tatu mchana na usiku katikamoyo wa nchi. (Mt. 12:38-40) (Rejea Yona 1:15 –2:1).

Kwa maelezo haya ya Yesu ni kwamba hatakufa kama vile ambavyo Yona hakufa,ila atakaa kaburini siku tatu, mchana na usiku kwa kila siku, na hivyo kusingekuwa na ufufuko.

Lakini Mathayo anaeleza katika 27:45 – 28:1-6 kwambaYesu alikufa, akazikwa kisha akafufuka.

Kanisa nalo linafundisha kwamba Yesu alikufa Ijumaa jioni na akafufuka Jumapili alfajiri, yaani kukaa kaburini siku moja na nusu tu.

Bado kuna hitilafu nyingi kuhusu mwisho wa Yesu baada ya kukamatwa.

Kwa mfano, Marko anasema Yesu alisulubiwa saa tatu asubuhi (Mk. 15:25)lakini Yohana anasema alisulubiwa baada ya saa sita mchana (Yn. 19:14).

Luka anapingana anaposema kwamba Yesu alipaa siku ile ile aliyofufuka (Lk.24:13-51).

Lakini katika kitabu chake cha Matendo ya Mitume akaeleza kuwa alipaa siku ya arobaini baada ya kufufuka (Mdo 1:1-12).

Kanisa haliifuati Biblia yote. Biblia ni bahari pana yenye vifungu vingi vinavyopingana na visivyofahamika asili yake.

Na Waislamu hatutilii shaka maneno ya Mwenyezi Mungu katika Qur’an Tukufu anaposema kwamba imani ya Yesu kusulubiwa msalabani na kufa ni dhana.

Tunaposema migongano kama nilivyoelezea juu kwa uchache, tunazidi tu kukumuamini Mwenyezi Mungu.
Kwani wewe uhakika gani kwamba Yesu alisulubiwa msalabani (saa tatu au sita?) na kukaa kaburini siku moja na nusu tu na sio kwamba ni siku tatu mchana na usiku tena akiwa hai kama alivyowaambia Waandishi na Mafarisayo.???

Licha ya hayo, hakuna ushahidi wowote unaothibitisha kama Waandishi wa Injili nne walikuwa watu wa kutumainiwa na walioongozwa na Mungu.

Kwamfano, Biblia Takatifu, Agano Jipya, UBS 1990, inaeleza katika uk. 13 "utangulizi wa Injili kama ilivyoandikwa na Mathayo":

Injili ya Mathayo haisemi chochote kuhusu mtungaji wake.

Kadiri ya mapokeo ya zamani, Mathayo mtoza ushuru na mmoja wa Mitume kumi na wawili aliandika maneno ya Yesu katika lugha ya Kiaramu.

Bahati mbaya mtungaji wa Injili yetu ya sasa aliyeandika katika lugha ya Kigiriki (ambaye habari zake maalum hatuna) aliongozwa na mawaidha ya Mathayo, mfuasi wa Yesu).

Na kuhusu Injili ya Luka tunaelezwa:

Kadiri ya mapokeo ya zamani Injili ya tatu imeandikwa na Luka aliyezaliwa Antokia akawa Daktari.

Alikuwa mpagani (au wa asili ya mazingira ya Kigiriki)si Myahudi kama walivyokuwa akina Mathayo, Marko na Yohana (Uk. 84 wa Biblia hiyo hiyo).

Nayo Biblia Takatifu T.M.P. Book Department Tabora, 1967, uk, 911 inaeleza kwamba Marko hakuwa mwanafunzi wa Yesu, na Injili yake ni muhtasari wa mafundisho ya Petro.

Na ama Injili ya Yohana inajishuhudia yenyewe kwamba waandishi wake ni wengi na wala hawafahamiki:

Huyu ndiye yule mwanafunzi ayashuhudiaye haya, na aliyeyaandika haya;nasi twajua ya kuwa ushuhuda wake ni kweli. (Yn. 21:24).

Na hii ikawa ndio sababu ya wasomi wa juu wa Kikristo kusema kwamba mwandishi wa Injili hii sio Yohana, huenda labda ni wanafunzi wake (Dictionary of the Bible, John Mackenzie; 1981 maelezo kuhusu Injili ya Yohana).

Kwa hiyo,unapodai kutaka kufundisha Waislamu juu ya kifo cha Yesu inabidi ujiulize maswali kadhaa, kwamba, je, unaifahamu Biblia yake vyema?

Unatambua tofauti kati ya Ukristo na Biblia?

Unaifahamu Qur’an inavyotakiwa kuifahamu?

Na zaidi ya yote unatakiwa kuacha fikra lemavu ya kutaka kujaribu kulinganisha Ukristo na Uislamu.

Napenda kukufahamisha kwamba Waislamu hatuna lolote la kujifunza kuhusiana na somo hili, ila tu utupe hoja kuthibitisha kwamba itikadi unayoitetea haikujengeka juu ya dhana.

Pia kwa Waislamu kupinga kifo cha Yesu sio kumpinga Mungu kwa sababu Mwenyezi Mungu hajasema mahali popote kwamba Yesu kafa.

Hayo ni madai ya watu wasiofahamika (kwa wanahistoria wa Kikristo na Wakristo wenyewe) pamoja na Wapagani.

Tuzingatie tahadhari aliyoitoa Mwenyezi Mungu katika Qur’an Tukufu:

Basi adhabu kali itawathibitikia wale wanaoandika kitabu kwa mikono yao, kisha wakasema, "hiki kimetoka kwa Mwenyezi Mungu". (Wanasema uwongo huo) ili wachukue thamani ndogo ya kilimwengu. Basi ole wao kwa yale walivyoyaandika kwa mikono yao (wakasingizia kuwa ya Mungu). Na ole wao kwa yale wanayoyachuma.( Qur’an Tukufu 2:79).

Kwa hiyo, uzingatie onyo hili unaposema kwamba maneno fulani ni ya Mwenyezi Mungu pasipo kuwa na elimu ya kina juu ya maneno yenyewe.
 


 


Twice the nonsense

Bar Abbas! Barabbas!

A cameo that adds drama and irony
 











Mark's dark cameo




As he moved his religious drama towards its climax, Mark introduced a new character into his story. This was a figure not anticipated by anything that has gone before and who had a role which was quite superfluous to the melodrama's preordained outcome. The audience has been told repeatedly, that Jesus the Nazarene was the "son of man", chosen by God as his own son to be betrayed and killed. Yet the death of Jesus (three-day wonder that it was) was the required "ransom for many" (Mark 10.45) demanded by a just God. With the shedding of holy blood, and the debt of sin repaid, all who "believe the gospel" will be saved. In short, the crucifixion and resurrection of Jesus required no link to the fate of another person; there could be no last-minute reprieve, the salvation of humanity was at stake.


But into the final passion scenes of his gospel, Mark intruded a striking cameo: a guilty man, a murderer no less, who was set free!


Hitherto, Mark had never spoken of "rebels in prison." This is the first and only time, we hear of "the insurrection" (τῇ στάσει). But this is the context – the Jewish War – from which Mark draws a foil to set against his peace-loving hero. Mark's inclusion at this point of a "revolutionary", in prison with other rebels, was deliberately chosen.


The Jewish high council has already condemned Jesus as deserving death (Mark 14.64). Those same chief priests now agitate the crowd to clamour for the release of a revolutionary (Mark 15.11). The iniquity of the Jewish leadership is underscored by this ludicrous event.


But Mark is not merely setting out a tale of salvation, he is putting his story in context and presents his intended audience with a real choice: between rebellion against Rome or a "Kingdom of God", soon to materialise on earth.


The foolish and hard-hearted Jews, led astray by their leaders, had recently and disastrously made the wrong choice, they had chosen rebellion. Many had died or been enslaved. The temple had been destroyed and its priests scattered. Jerusalem and many other towns lay in ruin. Even so, many Jews still hoped for the military overthrow of the Romans. Mark personified these alternatives facing the Jews as a choice between a political revolutionary – a false messiah – and the chosen one of God, Jesus Christ, the true messiah. Those who chose Jesus Christ, wrote Mark, would have life.


That was Mark's "political" message within his religious drama.
 
@ Che mittoga


Uncustomary custom


To intrude a revolutionary into his story Mark had to invent a "custom", a startling disposition on the part of the Roman governor to release at the Passover one prisoner named by the Jews.


"Now at the feast he used to release for them one prisoner for whom they asked." – Mark 15.6


Now, certainly, it was well within the remit of a Roman governor to release a prisoner held in his custody. We have an example of just such a release from this very place and time. Arrested and flogged by the Romans, Jesus ben Ananias was released by the governor of Judea as nothing more dangerous than a mad man (Josephus, Wars 6.3).


The novelties in Mark's story are that the amnesty had become an annual event, coinciding with the Passover festival, and that though the Roman jail might have been crammed with prisoners, only two individuals are ever considered for release. Somehow "the Jews" – in fact, a random crowd who gather in the governor's courtyard – have collectively gained the right to name a prisoner to be released.


The dubious possibility of such a custom – quite unknown in the histories of Rome or the Jews – becomes certain fantasy when, evidently, there were no restrictions placed upon which prisoner might be released, not even exempting a murderous enemy of Rome! No Roman governor would ever have released such a criminal, and certainly not because of his own "custom" and not because a crowd had gathered and chanted a name.
 
@ che mittoga

Romans behaving oddly


Mark's theatrical device of the "Passover pardon" owed nothing to reality. In the real world, Pilate could have released Jesus forthwith, all the more likely if he thought him innocent. The governor needed no special amnesty to do so. Even if – "wishing to satisfy the crowd" (Mark 15.15) – Pilate had responded to the baying mob by releasing their own choice he could still have released Jesus. Or kept him in his cells for further consideration.


Yet according to Mark the governor behaved very oddly. He engaged with the crowd, allowing the mob to decide what he was to do with a second prisoner, Jesus.




Pilate lets the crowd gathered outside his praetorium decide the fate of a prisoner that he himself suspected was innocent.This is more than a "customary release of one prisoner" – it was mob rule.


None of Mark's fantastic drama bears the slightest historical scrutiny. Pontius Pilate was not a weak and indecisive man, a patsy of the chief priests, easily intimidated by a Jewish crowd. He was a tough guy who had at his back a whole battalion of troops. Both Josephus and Philo recorded something of the real character of Pilate:


Philo described Pilate as a man of "inflexible, stubborn, and cruel disposition" whose administration was characterised by "greed, violence, robbery, assault, abusive behaviour, frequent executions without trial, and endless savage ferocity." (Embassy to Gaius, 301-2)


Josephus confirmed Philo's judgment, recording several episodes of Pilate's brutality and contempt for the Jews. In Judea "a great number" were slain protesting an aqueduct. In Samaria, "a great band of horsemen and foot-men ... fell upon those that were gotten together", an incident which provoked protests to Vitellius, the Roman Legate of Syria. Vitellius, rather more sensitive to geopolitical considerations, removed the Prefect who had plundered the province of Judea for a decade.


This was not a man subject to the whims of a Jewish crowd.






 
@ Che Mittoga

Doppelgänger


Mark named his revolutionary leader "Barabbas", a curious name which has generated an enormous amount of literature.


"Barabbas" quite clearly is a Hellenized contraction of the Aramaic "bar Abba", son of the father. Mark himself clarified a similar construction with regard to a blind man, "a son of Timaeus, Bartimaeus" (υἱὸς Τιμαίου Βαρτιμαῖος) at 10.46. The curiosity, of course, is that according to Mark Jesus had often referred to himself as the Son of the Father (for example at Mark 14.36, he prayed to "Abba, Father ...") and now he appears to have been challenged by a figure whose own name meant precisely "son of the father". Could both such characters really have been in Pilate's jail at the same time? Nothing at all is known of any such Barabbas beyond this brief moment of infamy in the gospels. The name Barabbas appears nowhere else in the New Testament and has no history.


So where did Mark get the name "Barabbas" (Hebrew בר אבא, Greek Βαραββᾶς, with a final "s" added to the Greek to indicate genitive)?


Mark repeatedly created telltale names, for both places and people. The "Sea of Galilee" was never so named before Mark styled it so. Along its shore he placed the unknown cities of Dalmanoutha (a harbour) and by inference Magdala (a hometown for Mary "Magdalene"). Elsewhere he created Arimathea (good disciple town). The sons of Zebedee, he styled "Boanerges or sons of thunder", modelling them after Castor and Polydeuces, the sons of Zeus, "the thunderer". Iscariot was another Markan creation.


In Mark's story, the release of Barabbas is followed by the mocking of Jesus, a scene pre-figured in a work by the Jewish writer Philo. In Flaccus, a text familiar to the Christians, Philo recorded the mocking of the Jewish king Agrippa on a visit to Alexandria. In Mark's text Jesus, the true "king of the Jews", was mocked in a very similar manner. The lampoon was inflicted on a "certain madman named Carabbas". Given the multiple parallels between the Flaccus passage and his gospel, there is more than a possibility that Mark changed "Carabbas" into "Barabbas" – and in the process created a rather clever pun. He may even have originally written Bar Rabban (as per Jerome, Gospel according to the Hebrews), a name meaning "son of a teacher" (that is, of the Jewish law), chosen as another way of incriminating the Jews.






Flaccus

Carabbas

Taken to a public hall
Fake crown (papyrus leaf)
"Royal" cloak
Fake sceptre (stick)

Mocking homage,
Hailed as a king

Mark

Barabbas


Fake crown (thorns)
"Royal" cloak
Hit with stick, Spat on

Mocking homage,
Matthew

Barabbas

Taken to a public hall
Fake crown (thorns)
"Royal" cloak
Fake sceptre (stick)

Mocking homage
Hailed as a king
Luke

Barabbas

(No parallel passage)
John

Barabbas


Fake crown (thorns)
"Royal" cloak
Hit

Hailed as a king




Beyond the name, the two figures Jesus and Barabbas are surprisingly similar. Both supposedly were well-known within Jerusalem: implicitly Barabbas as a leader of the rebels and Jesus had his Palm Sunday following. Certain gospel verses suggest an unexpected militancy from the man of peace. It was his attack on the money-changers in the temple that finally provoked the high priests into seeking his death. Both were bound, Barabbas with the other rebels, Jesus when the high priests delivered him to Pilate. Both faced the fate of crucifixion, Barabbas because it was the necessary punishment for sedition, Jesus because it was demanded by the high priests. The similarities helped Mark to dramatise the life-and-death choice facing the Jews.
 
@ Che Mittoga

Priests behaving oddly


Conceivably, the Jewish high priests had wanted to be rid of a troublesome religious maverick. But what possible benefit would it have been to those same high priests to have had a revolutionary and murderer released back into the city? Any rebellion was certain to provoke Roman reprisal and generally speaking, the priests collaborated with the occupying power. Members of the council, a privileged elite, were a prime target of the rebels.


Conceivably, the Jewish leadership had lost the authority to execute prisoners when Rome had annexed Judea in 6 AD. Historical evidence is conflicting on this point. But, supposedly, it was not long after the demise of Jesus, in a trial sequence closely shadowing that of Jesus himself, that the "first Christian martyr" Stephen was condemned for blasphemy and immediately stoned to death.


So why wasn't Jesus despatched in a similar fashion?







 
Hicho ulicho copy na kutupia Humu ni UTHIBITISHO KWAMBA HUYU YESU NI MUNGU KAMILI NA NI MWANADAMU KAMILI
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يسوع هو إله كامل ورجل كام
yasue hu 'iilah kamil warajul kamil

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Tunazidi KUWANYAKUA WENGI TOKA MOTONI![emoji123][emoji106] [emoji122][emoji122][emoji122]
allah Hana Maskhara na mtoto wa mtu
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وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الْإِنسِ ۖ وَقَالَ أَوْلِيَاؤُهُم مِّنَ الْإِنسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا ۚ قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

[ AL - AN-A'AM - 128 ]
Na ile Siku atapo wakusanya wote awaambie: Enyi makundi ya majini! Hakika nyinyi mmechukua wafuasi wengi katika wanaadamu. Na marafiki zao katika wanaadamu waseme: Mola Mlezi wetu! Tulinufaishana sisi na wao. Na tumefikia ukomo wetu ulio tuwekea. Basi Mwenyezi Mungu atasema: Moto ndio makaazi yenu, mtadumu humo, ila apendavyo Mwenyezi Mungu. Hakika Mola wako Mlezi ni Mwenye hikima, na Mwenye kujua.
Jude 1:21-23
[21]jilindeni katika upendo wa Mungu, huku mkingojea rehema ya Bwana wetu Yesu Kristo, hata mpate uzima wa milele.

IMEANDIKWA!
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[22]Wahurumieni wengine walio na shaka,

[23]na wengine waokoeni kwa kuwanyakua katika moto; na wengine wahurumieni kwa hofu, mkilichukia hata vazi lililotiwa uchafu na mwili. Baraka

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يسوع هو إله كامل ورجل كام
yasue hu 'iilah kamil warajul kamil

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