Wannan sūrah wahayi ne da aka saukar a Makka, kuma tana biye da Sūrah 11, Hūd, a tsarin lokacin saukar wahayi. Ma'ana tana cikin wancan lokaci mai tsanani da muka ambata a cikin Gabatarwar Sūrah 10 da Sūrah 11, Yūnus da Hūd, bi da bi.

This sūrah is a Makkan revelation, and it follows Sūrah 11, Hūd, in the chronological order of revelation. This means that it belonged to the critical period we mentioned in the Prologues to Sūrahs 10 and 11, Jonah and Hūd, respectively.

Wannan shi ne lokacin tsakanin abin da ake kira shekarar baƙin ciki, lokacin da Annabi ﷺ ya rasa kawunsa Abū Ţālib da matarsa Khadījah, dukansu sun ba shi goyon baya marar gazawa, da kuma lokacin da sabbin Musulmi na Madinah, Anşār, suka ba Annabi ﷺ alkawarin biyayya da taimako na farko da na biyu a `Aqabah. Waɗannan alkawurra sun kawo sabon goyon baya kuma sun yi shelar wani gagarumin sauyi a al'amuran saƙon Musulunci da al'ummar Musulmi, tun daga hijirar Annabi ﷺ da sahabbansa zuwa Madinah.

This is the intervening period between what is known as the year of sorrow, when the Prophet lost his uncle Abū Ţālib and his wife Khadījah, both of whom gave him unfailing support, and the time when the new Muslims of Madinah, the Anşār, gave the Prophet their first and second pledges of loyalty and support at `Aqabah. These pledges brought in new support and heralded a far reaching change in the fortunes of the Islamic message and the Muslim community, beginning with the migration of the Prophet and his Companions to Madinah.

Dukkan surah an saukar da ita ne a Makkah, sabanin abin da wasu kwafen Alkur'ani suka ambata, cewa ayoyi na 1-3 da na 7 saukar Madina ne. Ayoyin farko uku sun ce: "Alif. Lam. Ra. Wadannan ayoyi ne na Littafi mai bayyana [gaskiya]. Mun saukar da shi a matsayin magana cikin harshen Larabci domin ku fahimta."

The whole sūrah was revealed in Makkah, contrary to what is mentioned in some copies of the Qur’ān, stating that verses 1-3 and 7 were Madinan revelations. The first three verses read as follows: “Alif. Lām. Rā. These are the verses of the Book that clearly shows [the truth]. We have revealed it as a discourse in Arabic so that you may understand.

Ta hanyar saukar da wannan Alkur'ani, Muna ba ka labari mafi kyau. Kafin haka kana daga cikin wadanda ba su sani ba [game da wahayi].” Wadannan ayoyi suna zama gabatarwa ta hankali ga abin da ke biye nan take, watau labarin Yusufu: “Yusufu ya ce wa mahaifinsa: ‘Baba, na ga a mafarki taurari goma sha daya, da rana da wata; na gan su suna yi mini sujada.’” (Aya ta 4) Sannan abubuwan labarin suka fara bayyana, har zuwa karshensa.

In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].” These verses serve as a logical prelude to what immediately follows, namely Joseph’s story: “Joseph said to his father: ‘Father, I saw in a dream eleven stars, as well as the sun and the moon; I saw them prostrate themselves before me.’“ (Verse 4) Then the events of the story begin to unfold, right up to its conclusion.

Saboda haka, ambaton labaran Alƙur'ani a ayar buɗewa shiri ne cikakke ga labarin.

Hence, the reference to Qur’ānic narratives in the opening verse is a perfect prelude to the story.

Haka kuma, saƙon ayoyi uku na farko gaba ɗaya yana cikin Alƙur'ani na Makka, yana jaddada cewa wahayi ne daga sama, cikin harshen Larabci, yana karyata zargin masu bautar gumaka cewa wani mutum wanda ba Balarabe ba ne ya koyar da Annabi ﷺ. Sun kuma bayyana cewa kafin karɓar wannan wahayin, Annabi ﷺ bai san saƙonsa ba kwata-kwata, ko abubuwan da ya yi magana a kansu.

Moreover, the message of the first three verses belongs fully to the Makkan Qur’ān, emphasizing that it is a revelation from on high, in Arabic, refuting the idolaters’ accusation that a non-Arab taught it to the Prophet. They state that prior to receiving this revelation, the Prophet was totally unaware of its message and the subjects it addressed.

Haka kuma, wannan gabatarwar surah ta dace daidai da sharhin da surah ta bayar a kan labarin a ƙarshe: "Wannan labari ne da Muka saukar maka, yana bayyana abubuwan da suka wuce ganinka. Ba ka kasance tare da su ba lokacin da suka yanke shawarar shirinsu kuma suka kammala makircinsu." (Aya ta 102) Muna ganin yadda gabatarwar labarin ta haɗu da sharhinsa na ƙarshe, wanda ke nuna cewa dukkan surah, gabatarwa, labari da sharhi, an saukar da su a lokaci guda.

Furthermore, this introduction to the sūrah fits perfectly with the comments the sūrah provides on the story towards the end: “That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they i.e. Joseph’s brothers] resolved upon their plans and completed their schemes.” (Verse 102) We see how the prelude to the story dovetails with its concluding comments, indicating that the entire sūrah, prelude, narrative and comments, were all revealed at the same time.

Game da ayah ta 7, tana da alaƙa ta asali da labarin da yake ci gaba. Ƙara ta daga baya, a Madina, zai saɓa da duk sauran labarin. Da farko dai, ayah ta 8

As for verse 7, it is an integral part of the progressing narrative. For it to have been added later, in Madinah, is inconsistent with the whole. For one thing, verse 8

Ya ƙunshi wata karin magana (pronoun) da ke komawa ga 'yan'uwan Yusufu da aka ambata a aya ta 7, wanda ke nufin cewa ba za a iya fahimtar aya ta 8 yadda ya kamata ba sai an riga an karanta aya ta 7. Ayoyin biyu tare suna cewa: "Lalle ne a cikin Yusufu da ɗan'uwansa akwai alamu ga masu tambaya." (Aya ta 7) "Suka ce [da juna]: 'Lalle Yusufu da ɗan'uwansa sun fi ƙaunata a wurin ubanmu fiye da mu, alhali kuwa mu jama'a ne. Lalle ubanmu yana cikin kuskure bayyananne.'" (Aya ta 8) Duk wannan a fili yake nuna cewa an saukar da ayoyin biyu tare a matsayin wani ɓangare na labarin da ke bayyana a hankali.

includes a pronoun that refers to Joseph’s brothers mentioned in verse 7, which means that verse 8 could not be properly understood unless its were preceded by verse 7. The two verses together read: “Surely in Joseph and his brothers there are signs for those who inquire. (Verse 7) “They said [to one another]: ‘Truly, Joseph and his brother are dearer to our father than we, even though we are many. Surely our father is in manifest error.’” (Verse 8) All this clearly indicates that the two verses were revealed together as part of the unfolding narrative.

Suratun nan cikakkiyar sura ce guda ɗaya, kuma tana da halin Makkah a fili, wanda ke nunawa cikin abubuwan da take magana a kansu, saƙonta da yanayinta. Tana nuna yanayin lokaci mai muhimmanci da aka saukar da ita a cikinsa. Manzon Allah ﷺ yana shan wahala a lokacin, yana jin kaɗaici da rashin jituwa da mutanen al'ummarsa, kuma sahabbansa suna jin matsin keɓewa.

The sūrah is a single, complete unit with a clear Makkan character reflected in its subject matter, message and ambience. It reflects the nature of the critical period in which it was revealed. The Prophet was enduring a time when he felt lonely and alienated from his social surroundings, and his followers felt the strains of isolation.

Tare da saukar wannan sūrah, Allah yana gaya wa Manzonsa mai daraja, Muhammadu ﷺ, labarin wani ɗan’uwa mai daraja, mai suna Yusuf ɗan Ya'aƙubu ɗan Is'hāƙa ɗan Ibrahim (aminci ya tabbata a gare su duka). Yusuf ma ya sha jarrabawa da gwaji iri-iri: da farko, ’yan’uwansa sun shirya makirci don su kawar da shi, sannan aka jefa shi a rijiya inda ya tsinci kansa cikin tsoron rayuwarsa. Bayan haka ya zama bawa da aka sayar kamar abu marar rai, ba shi da iko a kan al’amarinsa, kuma ya rasa kulawa da ƙauna ta iyayensa. Daga nan ya fuskanci jaraba da ruɗi, sannan makircin mugunyar matar ubangidansa da matan da suke tare da ita. Ya kuma jure tsawon zaman kurkuku bayan ya rayu cikin jin daɗi a fada. Daga baya canjin arziki ya sa ya sami matsayin iko, inda yake da cikakken iko a kan bukatun abinci na mutane da rayukansu. Daga baya ya sake fuskantar wata jarrabawa ta wani irin daban, sa’ad da ya haɗu da ’yan’uwansa waɗanda makircinsu a kansa ya fara wannan dukkan al’amari. Duk da haka, a cikin dukkan wannan, Yusuf ya kasance mai bangaskiya mai ƙarfi, yana amfani da waɗannan jarrabawa wajen yaɗa saƙon Allah. A ƙarshe ya fito da nasara, aka haɗa shi da iyayensa da iyalinsa, yana ganin cikar mafarkinsa tun farko a cikin cikakkiyar bayyana: “Yusuf ya ce wa mahaifinsa: ‘Baba, na ga a mafarki taurari goma sha ɗaya, da rana da wata; na gan su suna yi mini sujada.” (Aya ta 4)

With the revelation of this sūrah, God tells His noble Messenger, Muĥammad, the story of a noble brother, one Joseph ibn Jacob ibn Isaac ibn Abraham, (peace be upon them all). Joseph too had to endure a series of tests and trials: first, his brothers schemed to get rid of him, then he was thrown into the well where he found himself in fear of his life. This was followed by his becoming a slave sold like an inanimate object, having no say in the matter and losing all the care and love of his parents. He then faced temptation and seduction, followed by the wicked scheming of his master’s wife and her fellow women. He then had to endure long imprisonment after having lived comfortably in a palace. A change of fortunes then sees him in a position of power where he had full control of people’s basic food requirements and their lives. He subsequently faces a trial of a totally different nature when he meets his brothers whose plot against him started this whole scenario. Throughout, however, Joseph remained a steadfast believer, using these trials to propagate the divine message. He emerged triumphant at the end, reunited with his parents and family, witnessing the realization of his early dream in perfect relief: “Joseph said to his father: ‘Father, I saw in a dream eleven stars, as well as the sun and the moon; I saw them prostrate themselves before me.” (Verse 4)

Ba abin mamaki ba ne cewa wannan sūrah, da labarin da bayanin da take bayarwa, an saukar da su ga Annabi ﷺ a lokacin nan mai wahala musamman a Makkah, don ba shi da mabiyansa ta'aziyya, jin daɗi da tabbaci. Hakika yadda nake tunani game da sūrah ɗin yana ba ni jin cewa tana ɗauke da wani ɗan ishara mai ɓoye cewa Musulmai za a sa su bar Makkah su zauna wani wuri daban, inda za su more iko kuma su sami nasara. Gaskiya ne cewa hijirar ta bayyana kamar tilas ce sakamakon dogon zaluncin da al'ummar Musulmi suka sha. Amma haka ma lamarin Yusuf ya kasance, wanda aka ɗauke shi daga iyayensa don ya jure jerin dogayen jarabawa da wahala: “Haka muka kafa Yusuf a ƙasar, kuma muka koya masa fahimtar ma'anar al'amura na gaskiya. Allah yana rinjaye a cikin abin da yake nufi; amma mafi yawan mutane ba sa sani.” (Aya ta 21) Wannan an faɗa ne dangane da lokacin da Yusuf ya fara isa Masar a matsayin yaro matashi da aka sayar a matsayin bawa ga Babban Ministan.

It is no wonder that this sūrah, and the account and comments it gives, was revealed to the Prophet during that particularly difficult time in Makkah, giving him and his followers solace, comfort and reassurance. Indeed the way I think about the sūrah gives me the feeling that it carries a subtle hint that the Muslims will be made to leave Makkah to settle somewhere else, where they will enjoy power and achieve victory. It is true that the migration appeared to be enforced by the long persecution endured by the Muslim community. But so was the case with Joseph who was taken away from his parents to endure a long series of trials and tribulations: “Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it.” (Verse 21) This is stated in relation to the moment when Joseph first arrived in Egypt as a young lad being sold as a slave to the Chief Minister.

Waɗannan tunanin da ke damunsu yanzu suna ba ni wata ƙwarewa ta musamman game da ƙarshen sūrah da kalamanta na ƙarshe a kan labarin. Ni dai zan iya komawa ne kawai ga abin da nake ji, kodayake sanya irin waɗannan ji cikin kalmomi abu ne mai wahala. Don haka mafi kyawun abin da zan iya yi shi ne in koma ga ayoyin ƙarshe da kansu: “Kafin zamaninka ma, ba Mu aika [a matsayin manzanni] sai mazaje waɗanda Muka yi musu wahayinmu, muka zaɓe su daga cikin mutanensu. Shin ba su yi tafiya a cikin ƙasa ba, su ga yaya ƙarshen waɗanda suka kafirta da suka rayu a gabansu ya kasance?”

These thoughts that press on my mind now give me a special appreciation of the ending of the sūrah with its final comments on the story. I can only refer to what I feel, though putting such feelings into words is difficult. So the best I can do is to refer to the final verses themselves: “Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people. Have they not travelled the land and seen what was the end of those [unbelievers] who lived before them?

Kamar yadda aka ba da labari a cikin wannan sūrah, labarin Yusuf yana ba da misali cikakke na hanyar Musulunci ta ba da labari, yayin da yake ƙara tasirin tunani da na ilimi da nufin ƙarfafa imani da kuma ƙara amincewa da hanyar aiki da take bi. Duk da cewa Alƙur'ani yana riƙe da jigo da salon gabatarwa iri ɗaya, labarin Yusuf ya fito fili a matsayin cikakken misali na siffofin fasaha nasa.

As narrated in this sūrah, Joseph’s story provides the perfect example of the Islamic method of story-telling while enhancing its psychological and educational effects that aim to reinforce faith and strengthen trust in its line of action. Although the Qur’ān maintains the same theme and method of presentation, Joseph’s story stands out as a perfect example of its artistic features.

Yusuf, jigon labarin, an nuna shi yana hulɗa da dukkan bangarori na rayuwa a cikin yanayi daban-daban. Jarabawowinsa, masu bambanta sosai a yanayi da tasiri, duk an bayyana su cikin cikakkiyar hanya tare da halayen mutum na dabi'a a kowane hali. Yusuf, cikakken misali na bawan Allah mai tawali'u, ya fito daga dukkan wadannan jarabawowi da tsarkakakkiyar zuciya, ba tare da wani tabo ba, cikakken sadaukarwa, yana mika wa Allah addu'a mai zurfi wacce ke bayyana sadaukarwarsa.

Joseph, the main protagonist, is shown interacting with all aspects of life across a wide variety of situations. His trials, greatly varied in nature and effect, are all fully portrayed with natural human reactions in each case. Joseph, a perfect model of God’s humble servant, emerges from all these trials pure, untarnished, fully dedicated, addressing to God a heartfelt prayer that expresses his devotion.

Sauran haruffa a cikin labarin suna gabatarwa da matakai daban-daban na bayyanuwa, sarari da mayar da hankali. Ta haka labarin yana bayyana zurfin fahimta game da zuciyar ɗan adam, yana gabatar da yanayi, ji, martani da mu'amala iri-iri. Ɗaya daga cikin irin wannan misali shi ne na Ya'aqub, uba mai ƙauna cike da baƙin ciki, kuma annabi mai samun kwanciyar hankali wanda aka ba shi ilimi na musamman. Wani misali kuma shi ne na 'yan'uwan Yusuf waɗanda hassada, kishi da ƙiyayya ta kansu suka motsa su zuwa ƙirƙirar mugun shiri, wanda ke yi musu nauyi kuma ya bar su da rauni da ruɗani. Sai dai ɗaya daga cikinsu ya fito da wata halayya daban wadda take tabbatar da kanta a matakai daban-daban na labarin. Misali na uku shi ne na matar Babban Minista: wadda sha'awar jima'i ta motsa, wadda furucinta ya nuna cikakkiyar fitina ba tare da kunya ba, kuma wadda ke nuna yanayin fādoji a Masar a lokacin jāhiliyyah. An zana ta a sarari domin ta ba mu fahimta game da halayenta na kanta da yadda muhallinta ke yi mata tasiri.

Other characters in the story are presented with varying degrees of exposure, space and focus. The story in this way reveals profound insight into the human psyche, presenting a variety of situations, feelings, reactions and interactions. One such case is that of Jacob, a loving father full of sorrow and a reassured prophet who has been granted special knowledge. Another is that of Joseph’s brothers motivated by envy, jealousy and personal grudges into devising a wicked scheme, which weighs heavily on them and leaves them weak and confused. One of them, however, emerges with a different personality that asserts itself in the various stages of the story. A third case is that of the Chief Minister’s wife: driven by sexual desire, unashamedly explicit in her expression, and reflecting the situation in the palaces of Egypt during a period of jāhiliyyah. She is clearly delineated so as to give us an insight into her personal character and how she is influenced by her environment.

Ka yi la'akari da batun 'yan'uwan Yusuf: ƙananan ƙiyayya suna girma a cikin zukatansu, har su kai matsayi mai girma ta yadda za su rasa ganin girman mummunan laifinsu. Sai su zo da wani "hujja ta ɗabi'a" domin su huce lamirinsu.

Take the case of Joseph’s brothers: petty grudges grow in their hearts, reaching great proportions so as to make them lose sight of the enormity of their ghastly crime. They then come up with a ‘moral justification’ to quieten their consciences.

Wannan hujja tana nuna yanayin addininsu, domin su 'ya'yan Annabi Ya`qūb ɗan Isĥāƙ ɗan Ibrāhīm ne (aminci ya tabbata a gare su duka). Yanayin nasu yana barin alamomi bayyanannu a kan tunaninsu, ji-jin zuciyarsu da al'adunsu. Sun san cewa suna bukatar wata irin hujja don rage girman munin laifinsu:

This justification reflects the reality of their religious environment, since they are the children of the Prophet Ya`qūb ibn Isĥāq ibn Ibrāhīm (peace be upon them all). Their environment leaves its clear impressions on their way of thinking, feelings and traditions. They know that they need some sort of justification so as to reduce the ghastliness of their crime:

Lalle ne, a cikin labarin Yusufu da 'yan'uwansa akwai alamomi ga masu neman sani. Suka ce [wa juna]: "Lalle Yusufu da ɗan'uwansa sun fi soyuwa ga mahaifinmu fiye da mu, alhali kuwa mu jama'a ce mai yawa. Lalle mahaifinmu yana cikin kuskure bayyananne. Ku kashe Yusufu, ko kuma ku jefar da shi a wata ƙasa mai nisa, domin fuskar mahaifinku ta karkata gare ku kaɗai. Bayan haka za ku zama mutane masu tuba, nagari." Sai wani daga cikinsu ya ce: "Kada ku kashe Yusufu, amma idan dole ne ku aikata wani abu, ku jefa shi cikin zurfin rijiyar nan mai duhu. Wata ayarin kasuwanci na iya ɗauke shi." [A nan] suka ce [wa mahaifinsu]:

Surely in Joseph and his brothers there are signs for those who inquire. They said [to one another]: ‘Truly, Joseph and his brother are dearer to our father than we, even though we are many. Surely our father is in manifest error. Kill Joseph, or cast him away in some faraway land, so that you have your father’s attention turned to you alone. After that you will [repent and] be righteous people.’ One of them said: Do not kill Joseph, but rather — if you must do something — cast him into the dark depth of this well. Some caravan may pick him up.’ [Thereupon] they sad [to their father]:

"Baba, me ya sa ba ka amincewa da mu game da Yusuf, alhali kuwa lallai mu masu yi masa nagarta ne?

‘Father, why do you not trust us with Joseph, when we are indeed his well-wishers?

Ka aika shi tare da mu gobe, don ya ji daɗi ya yi wasa. Lalle za mu kula da shi sosai.' Ya ce: 'Lalle abin da ya fi ba ni wahala shi ne ku ɗauke shi tare da ku; kuma ina tsoron kerkeci ya cinye shi alhali kuna shagala da shi.' Suka ce: 'Idan kerkeci ya cinye shi alhali mu ga yawanmu haka, to lalle mun zama asararru.' Da suka tafi da shi, suka yanke shawarar jefa shi cikin zurfin rijiya. Muka yi masa wahayi: 'Lalle za ka faɗa musu wannan aikinsu a lokacin da ba za su san kai ba.' Da dare ya yi, suka zo wurin mahaifinsu suna kuka, suka ce:

Matar Babban Ministan ita ce wata halayya dake nuna daidaito a kowane yanayi. Da farko muna ganinta cikin kamun sha'awa, tana kula da komai yayin da take neman biyan buri marar iyaka. Ba ta tsayawa saboda kunyar mace, mutunci, matsayin zamantakewa, ko yiwuwar badakalar iyali. Cikin sauri take amfani da dabarun mace da wayo wajen nuna cewa ba ta da laifi, a lokaci guda kuma tana kare masoyinta, wanda ita da gangan ta ɗora masa zargin ƙarya. Burinta a nan shi ne a yi masa hukunci mai sauƙi wanda zai ceci ransa. Haka kuma dabararta tana taimaka mata wajen amsa zargin sauran mata, tana amfani da irin raunin su na rashin iya kame sha'awa. Sa'ad da aka fallasa rashin kamun kanta, sai ta amince da niyyarta ta samun abin da take so, tana bayyana hakan ga sauran matan da suke tare da ita da irin wannan sha'awa, waɗanda ba sa ganin laifi a biyan buƙatun jiki.

The Chief Minister’s wife is another character that reflects consistency in all situations. We see her first in the grip of desire, heeding nothing as she tries to satisfy her uncontrolled lust. She is restrained neither by feminine shyness, self respect, social position nor by a potential family scandal. She is quick to employ all her female guile and craftiness in order to show herself free of blame and at the same time protect her loved one, at whom she deliberately levelled a false accusation. Her aim here is that he should be given a mild sentence that spares his life. Again her guile helps her to answer other women’s accusations, utilizing their similar weakness against sexual desire. When her own lack of control is exposed, she owns up to her determination to get what she wants, declaring this to the other women who share with her the same lust that sees nothing wrong in satisfying carnal desires.

Ko da yake labarin ya zana irin wannan mace a zahiri kuma da aminci, yana nuna lokacin sha'awa maras iko a matsayin mafi tsananin gaggawa, labarin Alkur'ani, wanda ya ba da misali mafi kyau na fasahar Musulunci, ya kiyaye layi mai tsafta sosai daga farko zuwa ƙarshe.

Although the story paints this type of woman realistically and faithfully, showing the moment of uncontrolled desire at its most urgent, the Qur’ānic account, which provides the best example of Islamic artistry, maintains a very clean line throughout.

Ko da a cikin bayanin wata mace da ke bayyana tsiraicinta na zahiri da na hankali, Alkur'ani yana nisantar da kansa daga ƙazantar batsa bayyananniya wadda ke nuna abin da ake kira hakikanci a cikin ayyukan adabi na al'ummomin zamani waɗanda ba sa damuwa sosai da dabi'un addini.

Even in the description of a woman exposing her physical and mental nakedness, the Qur’ān steers away from the squalor of explicit eroticism which characterizes what is called realism in literary works of contemporary societies that pay little regard to religious values.

Idan muka bi labarin Yusuf daga farko har zuwa ƙarshe, za mu ga halayensa yana haskakawa a ko'ina, yana nuna muhimman siffofinsa a duk muhallin da ya tsinci kansa a ciki. Yaro ne mai tsoron Allah da aka rene shi a gidan annabi, inda ya samu imaninsa. A kowane lokaci ba mu ganin ya rasa ɗaya daga cikin waɗannan abubuwan. A cikin duhun lokacin da aka jefa shi a kurkuku ba tare da laifi ba, yana ci gaba da kira zuwa ga addininsa cikin laushi amma da ƙarfi, yana sane da muhallinsa kuma yana sane da yadda zai gabatar da kansa ga mutane a irin wannan muhalli. Ya fahimci cewa dole ne ya kullum ya nuna fifikon addininsa ta halayensa, waɗanda ke kiyaye manyan ƙa'idodin ɗabi'a da daraja.

If we follow Joseph across the whole story, we find his character shining throughout, reflecting its essential characteristics in every environment he finds himself in. He is a God-fearing young man brought up in a prophet’s home where he acquired his faith. At no point do we see him losing sight of any of these elements. In the dark hours when he is unjustly thrown into prison, he continues to advocate his faith gently but firmly, aware of his environment and knowing how to approach people in such an environment. He realizes that he must always reflect the superiority of his faith by his conduct which maintains high moral standards and values:

Matasa biyu suka shiga kurkuku tare da shi. Ɗayansu ya ce: "Na ga kaina [a mafarki] ina matse ruwan inabi." Ɗayan kuma ya ce: "Ni kuma na ga kaina [a mafarki] ina ɗauke da burodi a kaina, tsuntsaye kuma suna cin sa." "Ka faɗa mana ma'anar waɗannan mafarkai, domin muna ganin cewa kai mutum ne mai nagarta." [Yusufu] ya amsa: "Abincin da ake ba ku ba zai zo muku ba sai na faɗa muku ainihin ma'anar [mafarkan ku]. Wannan yana cikin ilimin da Ubangijina ya koyar da ni. Na bar addinin mutanen da ba su yi imani da Allah ba, waɗanda kuma suke musun gaskiyar rayuwa ta gaba. Ina bin addinin kakannina, Ibrahim, Ishaƙu da Ya'aƙub. Ba ya kamata mu haɗa wani abokin tarayya da Allah ba. Wannan yana cikin alherin Allah da Ya yi mana da dukan mutane, amma yawancin mutane ba sa godiya. Ya abokan kurkukuna biyu! Wane ne ya fi kyau: [a yi imani da] ubangiji daban-daban, ko a yi imani da Allah, Wanda yake mulkin dukan abin da yake wanzuwa? Waɗanda kuke bautawa maimakon Shi ba kome ba ne sai sunaye da ku da kakanninku kuka ƙirƙira, waɗanda Allah bai ba da izini a kansu ba daga sama. Hukunci duka na Allah ne shi kaɗai. Ya umarta cewa kada ku bauta wa kowa sai Shi. Wannan ne addini madaidaici, amma yawancin mutane ba sa sanin sa."

Two young men went to prison with him. One of them said: I saw myself [in a dream] pressing wine.’ The other said: And I saw myself [in a dream] carrying bread on my head, and birds were eating of it.’ ‘Tell us the meaning of these dreams, for we can see that you are a man of virtue.’ [Joseph] answered: ‘Your food which is provided for you will not have come to you before I have informed you of the real meaning of [your dreams]. That is part of the knowledge which my Lord has imparted to me. I have left the faith of people who do not believe in God, and who deny the truth of the life to come. I follow the faith of my forefathers, Abraham, Isaac and Jacob. It is not for us to associate any partners with God. This is part of God’s grace which He has bestowed on us and on all mankind, but most people do not give thanks. My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists? Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high. All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith, but most people do not know it.

Wani hali Ya'aƙubu ya kasance uba mai ƙauna da tausayi, kuma annabi mai ƙarfin zuciya, wanda ke fuskantar haɗuwar fargaba da bege lokacin da ɗansa ya gaya masa game da mafarkinsa. Ya fahimci cewa mafarkin yana shelanta makoma mai kyau sosai, amma a lokaci guda yana tsoron cewa Shaiɗan zai iya ƙarfafa sauran 'ya'yansa su aikata wani abu marar kyau. Ga shi yana tunani a kan dukan bangarorin halayensa: "Yusufu ya ce wa mahaifinsa: 'Baba, na ga a mafarki taurari goma sha ɗaya, da rana da wata; na gan su suna sujada a gabana.' Ya amsa ya ce: 'Ɗana, kada ka faɗa wa 'yan'uwanka mafarkinka, kada su shirya maka wata mugunta. Lalle Shaiɗan maƙiyin mutum ne a bayyane. Haka kuma Ubangijinka zai zaɓe ka, ya koya maka fassarar abubuwa, ya cika ni'imarsa a kanka da kan gidan Ya'aƙubu, kamar yadda ya cika ta a kan kakanninka Ibrahim da Ishaƙu. Lalle Ubangijinka Masani ne, Mai hikima.'" (Ayoyi 4-6)

Another character is Jacob, the loving kindly father and confident prophet who experiences a combination of apprehension and hope when his son tells him of his dream. He recognizes that the dream heralds a very promising future, but he fears at the same time that Satan might prompt his other children to take some undesirable action. We see him here reflecting on all aspects of his character: “Joseph said to his father: ‘Father, I saw in a dream eleven stars, as well as the sun and the moon; I saw them prostrate themselves before me.’ My son,’ he replied, do not relate your dream to your brothers, lest they plot some evil against you. Satan is indeed man’s open enemy. Even thus will your Lord make you His chosen one, and will impart to you some understanding of the real meaning of statements. He will perfect His favour to you and to the House of Jacob, as He perfected it to your forefathers, Abraham and Isaac. Your Lord is certainly All-Knowing, Wise.’“ (Verses 4-6)

Daga baya mun sake haduwa da shi yayin da 'ya'yansa ke ƙoƙarin shawo kansa ya bar su su ɗauki Yusuf tare da su, sannan suka kawo masa labari mai ban tsoro na ɓacewar Yusuf:

We then meet him again as his sons try to persuade him to let them take Joseph with them, followed by them giving him the shocking news of Joseph’s disappearance:

Sai suka ce: "Ya babanmu, me ya sa ba ka amince da mu game da Yusuf ba, alhali kuwa lalle mu masu yi masa nasiha ne? Ka aike shi tare da mu gobe, don ya ji daɗi ya yi wasa. Lalle mu za mu kiyaye shi sosai." Ya ce: "Lalle abin yana baƙanta mini rai ne ku tafi da shi; kuma ina jin tsoron kada kerkeci ya cinye shi alhali kuna gafala daga gare shi." Suka ce: "Idan kerkeci ya cinye shi alhali muna da yawa, to lalle mu ne za mu halaka." Da suka tafi da shi, suka yanke shawarar jefa shi cikin zurfin rijiya. Muka yi masa wahayi: "Lalle za ka faɗa musu wannan aikinsu a lokacin da ba za su gane ka ba." Da daddare suka zo wa mahaifinsu suna kuka, suka ce: "Ya babanmu, mun tafi muna gasa, muka bar Yusuf a wurin kayanmu, sai kerkeci ya cinye shi. Amma ba za ka gaskata mu ba ko da mun faɗi gaskiya." Suka kawo riga tasa wadda aka shafa mata jinin ƙarya. Ya ce: "A'a, amma zukatanku sun ruɗe ku zuwa ga mugunta. Haƙuri mai kyau! Ga Allah kaɗai nake neman taimako a kan wannan masifa da kuka kwatanta."

Hanyar Alqur'ani ta zana gaskiya a zahiri, yayin da yake kiyaye ka'idojin tsarki da kamun kai, ba ta takaita ga zayyana halayen mutane kawai ba. Haka nan ana ganinta a fili wajen ba da labarin abubuwan da suka faru da gaskiya, ana nuna su yadda suka auku, ana bayyana yanayinsu, asalinsu, lokacinsu da wurinsu daidai. Kowane motsi, kowane ji, kowane martani, har ma kowace kalma, ana kawo su a lokacin da ya dace.

The Qur’ānic approach of faithfully painting reality while maintaining the values of purity and propriety is not limited to the sketching of human characteristics. It is also clearly seen in the faithful narration of events, showing them as they took place, accurately outlining their circumstances, background, time and place. Every movement, feeling, reaction and indeed every word is given at the appropriate time.

Duk wannan gaskiya ne haka nan ga mutanen da aka zana.

All this is similarly true of the characters painted.

Hatta ji da sha'awar jima'i da halaye na jima'i ana ba su cikakken wuri, cikin iyakokin tsarkakakkiyar hanyar da ta dace da mutum. Ba mu ga wani murdiya, karkatarwa ko boye gaskiyar ɗan adam ba, ko faɗinta, ko cikarta. Duk da haka, ba wa waɗannan lokuta wurinsu da ya dace dangane da sauran al'amura ba yana nufin mayar da hankali a kansu kamar su ne cikakkiyar gaskiyar mutane da kuma jigon rayuwarsu ba. Wannan ya saɓa wa hanyar jāhiliyyah wadda ba ta Musulunci ba, wadda ke son mu yi imani cewa kawai irin wannan mayar da hankali ne ke haifar da fasaha ta gaskiya.

Even sexual feelings and attitudes are given their full space, within the limits of the clean approach that suits man. We see no falsification, distortion or suppression of the human reality, its scope or integrity. However, giving these moments their proper space in relation to the rest of events does not mean focusing on them as if they were the total reality of humans and the pivotal element in their life. This is contrary to the un-Islamic or jāhiliyyah approach which wants us to believe that only such focus produces realist art.

Jāhiliyyah yana lalata mutum da sunan gaskiya ta fasaha. Yana tsaya a kan jima'i kamar shi ne dukkan manufar rayuwar ɗan adam, yana mai da shi tafkin laka mai zurfi kewaye da furanni masu jan hankali amma marasa kyau. Ba amincin ga gaskiya ne ya sa jāhiliyyah ta ɗauki wannan hanya game da jima'i ba. Ana yin haka ne saboda Ƙa'idojin Yahudawan Sihiyona (Zionist Protocols) suna ƙarfafa shi. Waɗannan Ƙa'idoji suna son ganin mutum an cire masa dukkan dabi'u sai na dabba da na sha'awa, domin kada a ga Yahudawan Sihiyona su kaɗai ne suka watsar da dukkan dabi'un da ba na abin duniya ba. Suna son ɗan adam ya faɗa cikin laka ta jima'i, yana karkata dukkan ƙarfinsa zuwa gare ta. Wannan ita ce hanya mafi tabbas ta lalata ɗan adam da sa shi ya durƙusa a gaban Mulkin Sihiyona da ke zuwa. Suna mayar da fasaha hanyarsu ta kawo dukkan wannan mugunta. Haka kuma suna ƙoƙari sosai wajen yaɗa sababbin koyarwa, suna amfani da su ta hanyar da take yi wa wannan manufa hidima, yayin da suke ikirarin cewa irin waɗannan koyarwa 'kimiyya' ne. Misalan su sun haɗa da Darwinism, Freudianism, Marxism da Scientific Socialism. Dukkansu suna da manufa ɗaya ta yi wa munanan shirye-shiryen Sihiyona hidima.

Labarin ba ya ba da labarin abubuwan da suka faru da kuma zana haruffa kawai ba. Yana wuce haka ne ta hanyar nuna zamanin tarihi da abubuwan suka faru a cikinsa, da kuma bayyana sifofinsa na gaba ɗaya. Ta haka filin labarin yana samun girman tarihi na duniya. Za mu yi ishara a takaice ga wasu daga cikin waɗannan.

The story does not only relate events and draw characters. It goes beyond this to point out the period in history when these events took place, and describes its general features. Thus the stage acquires an international historical dimension. We will briefly refer to some of these.

Misira ba a yi mulkinta a lokacin da fir'auna na asalin Masar ba. Maimakon haka, ta karkashin mulkin wani jama'a makiyaya ne wadanda suka koyi wani abu game da addinin gaskiya daga wurin Ibrahim, da Isma'il, da Ishaku, da Ya'aqub wadanda suka zauna a kusa. Muna fahimtar haka ne daga gaskiyar cewa sarkin Masar a lokacin an ba shi a cikin Alkur'ani lakabin Sarki, yayin da sarkin Masar a labarin Musa aka ba shi sanannen lakabin Masarawa, Fir'auna. Wannan bambanci ne ya tabbatar da lokacin da Yusuf ya kasance a Masar, watau tsakanin daular goma sha uku zuwa daular goma sha bakwai, wadanda na makiyayan nan ne da mutanen Masar suka kira Hyksos. An ce wannan sunan kaskanci ne wanda ke nufin aladu ko masu kiwon aladu. Mulkinsu a Masar ya dauki kusan rabin karni da rabi.

Egypt was not ruled at the time by pharaohs of Egyptian descent. It was instead under the rule of a nomadic people who had learnt something about the divine faith from Abraham, Ishmael, Isaac and Jacob who lived nearby. We deduce this from the fact that the ruler of Egypt at the time is given in the Qur’ān the title of King, while the ruler of Egypt in the story of Moses is given the well-known Egyptian title, Pharaoh. This distinction determines the time when Joseph was in Egypt, namely between the 13th and 17th dynasties, which belonged to the nomads whom the Egyptian people called the Hyksos. This was said to be a derogatory appellation which referred to pigs or pig farmers. Their rule in Egypt lasted about one and a half centuries.

Yūsuf (AS) aka aika shi a matsayin Manzon Allah a wannan lokaci. Ya fara kiran mutane zuwa Musulunci, a ma'anarsa mafi fadi, wato addinin tauhidi tsantsa, yana kan kurkuku. A can muna ganin sa yana bayyana cewa wannan shi ne addinin kakanninsa, Ibrahim, Ishaƙu da Ya'aƙub, yana kuma bayar da cikakken bayani kan abin da hakan ke nufi: "Na bar addinin mutanen da ba sa imani da Allah, kuma suke musun gaskiyar rayuwa ta gaba. Ina bin addinin kakanninmu, Ibrahim, Ishaƙu da Ya'aƙub. Bai dace mu sanya wani abokin tarayya tare da Allah ba. Wannan yana cikin alherin Allah da Ya yi mana da dukkan mutane, amma yawancin mutane ba sa godiya. Ya abokaina biyu na kurkuku! Wane ne ya fi: a yi imani da ubangiji daban-daban, ko a yi imani da Allah, Ɗaya wanda yake mulkin dukkan abin da ke wanzuwa? Waɗanda kuke bautawa maimakon Shi, ba komai ba ne face sunaye da ku da kakanninku kuka ƙirƙira, waɗanda Allah bai saukar da wata hujja a kansu ba daga sama. Hukunci duka na Allah ne kaɗai. Ya umarci cewa ku bauta wa Shi kaɗai, ba wani ba. Wannan ne addini madaidaici, amma yawancin mutane ba sa sanin sa." (Ayoyi 37-40)

Ga motsin Musulunci, labarin yana ba da darussa bayyanannu, wasu daga cikinsu sun fi dacewa da wasu matakai na ci gabansa, yayin da wasu kuma suna biyan bukatu bayyanannu na dindindin. Bugu da kari, wasu gaskiya suna tabbata ta wannan labari da kuma cikin surar baki daya, musamman a cikin sharhinta na karshe. Za mu yi nuni a takaice ga wasu daga cikinsu.

For the Islamic movement, the story provides clear lessons, some of which are particularly relevant to certain stages of its progress, while others answer clear permanent needs. In addition, certain facts are established through the story and within the sūrah as a whole, particularly in its final comments. We will briefly refer to some of these.

Mun riga mun ambata cewa saukar wannan sūrah da labarin da take bayyanawa sun dace musamman da mawuyacin lokacin da saƙon Musulunci ya shiga a Makka, da wahalar da Annabi ﷺ da ƙananan mabiyansa suka sha.

We have already mentioned that the revelation of this sūrah and the story it narrates were particularly suited to the critical period the Islamic message went through in Makkah, and the hardship endured by the Prophet and his few followers.

Wannan yana bayyana ta hanyar labarin jarrabawowin da Yusuf, ɗan'uwan Muhammadu, Manzon Allah ﷺ... Wait, I must follow the rules: "God" should be rendered as the Hausa word for God (Allah is not to be written), and Muhammad gets ﷺ after each mention. Joseph is "Joseph" in the original; Hausa usual form is "Yusufu". Also the original calls Joseph "a noble brother of Muhammad" (a brother in faith, prophet-like), so Joseph is a prophet, and per rules no ﷺ after him. Corrected translation: Wannan yana bayyana ta hanyar labarin jarrabawowin da Yusufu, ɗan'uwan Muhammadu ﷺ, Manzon Allah ﷺ, ya sha, da yadda ya bar ƙasarsa har sai da aka ba shi iko a wani wuri. Wannan yana ba mu fahimtar wani ɓangare na darasin labarin wanda ya dace da buƙatun saƙon Musulunci a wancan lokaci. Don haka muna samun haske game da yanayin Alƙur'ani mai jaddada aiki, domin yana bayyana yanayin saƙon kuma yana ba al'ummar Musulmi umarni masu amfani tare da manufofi bayyanannu kuma ƙayyadaddu.

This is manifested through the relation of the trials endured by Joseph, a noble brother of Muĥammad, God’s Messenger, and how he had to depart from his land until he was given power elsewhere. This gives us an aspect of the moral of the story which fits in with the needs of the Islamic message at that particular time. We thus have an insight into the action-oriented nature of the Qur’ān, as it explains the nature of the message and gives the Muslim community practical directives with clear and well defined objectives.

A cikin nazarinmu na labarin, mun kuma yi ishara zuwa ga cikakken, bayyananne kuma daidai hoton addinin Allah, Musulunci, wanda Yusufu (alaihis salam) ya zana.

Sharhin farko da surar ta yi a cikin ayoyinta na ƙarshe bayan dogon labarin ya nuna wautar musun Quraishawa game da gaskiyar wahayi, ta hanyar wata magana da ta dogara da tarihin da wannan surar ta ba da labari. Ta ce Annabi bai halarci abubuwan da suka faru a cikin wannan tarihi ba: "Wannan labari ne da Muka saukar maka, yana bayyana abubuwan da suka wuce hankalinka. Ba ka kasance tare da su ba lokacin da [watau 'yan'uwan Yusufu] suka yanke shawara a kan shirinsu suka kuma kammala makircinsu." (Aya ta 102) Wannan magana tana haɗuwa da sharhin farko da ke farkon surar: "Ta hanyar saukar da wannan Alƙur'ani Muna ba ka labari mafi kyau na labarai."

The first comment the sūrah makes in its final passage that follows the long story shows the absurdity of the Quraysh’s denial of the truth of revelation with a statement based on the history related in this sūrah. It states that the Prophet was not present when the events of this history took place: “That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they [i.e. Joseph’s brothers] resolved upon their plans and completed their schemes.” (Verse 102) This comment ties up with the introductory one at the beginning of the sūrah: “In revealing this Qur’ān We relate to you the best of narratives.

Kafin wannan kuwa kana cikin waɗanda ba su sani ba.” (Aya ta 3)

Before it you were among those who are unaware [of revelation].” (Verse 3)

Don haka bayanin gabatarwa ya dace da na ƙarshe don su samar da hoton gaskiya. Ta haka kuma yana karyata shakku da musun da aka gabatar.

The introductory statement thus dovetails with the end one to form a picture of the truth. In this way it also counters the objections and denials raised.

Wannan yana biye da saƙon ta'aziyya ga Annabi ﷺ, don kada ya ba waɗanda suka ƙi saƙonsa muhimmanci fiye da kima. Yana nuna yadda suke taurin kai wajen rashin duba alamomin da Allah ya sanya a kewaye da su a cikin halitta. Waɗannan alamomi sun isa su faɗakar da yanayin ɗan Adam game da gaskiyar imani, su sa shi ya saurari saƙon Allah ya karɓi hujjojin da ke tabbatar da shi. An yi musu gargaɗin azabar Allah wadda za ta iya zo musu ba zato ba tsammani: "Ko da yake kai kana marmarin hakan, yawancin mutane ba za su yi imani ba. Ba ka tambayar su wani sakamako a kan haka ba. Lallai wannan tunatarwa ce ga dukkan mutane. Amma sau da yawa ana wucewa da alamomi da yawa a sammai da ƙasa, ba tare da an kula da su ba. Kuma mafi yawansu ba sa yin imani da Allah sai dai suna haɗa abokan tarayya da Shi." (Ayoyi 103-106) "Shin sun tabbata cewa azabar Allah mai rufe komai ba za ta sauka a kansu ba, ko kuma Sa'a ta ƙarshe ba za ta zo musu ba zato ba tsammani, alhali ba su sani ba?" (Aya 107) Waɗannan ayoyi suna bayyana wasu gaskiya na asali game da mutanen da ba su yi imani da addinin gaskiya na Allah ba. Wannan ya bayyana musamman a cikin magana: "Kuma mafi yawansu ba sa yin imani da Allah sai dai suna haɗa abokan tarayya da Shi." (Aya 106) Wannan kwatanci ne na gaskiya ga mutane da yawa waɗanda ba su gina ingantaccen ra'ayi game da tauhidin Allah ba, har imani ya gauraya da kafirci.

Yana da amfani a ƙarshen wannan Gabatarwa ga sūratul da ke ba da labarin Yusuf a nuna wasu fannoni na daidaito mai kyau da ke gudana ta cikin wannan sūra, tare da ambaton wasu daga cikin misalai masu kyau na hakan.

It is useful at the end of this Prologue to the sūrah relating Joseph’s story to highlight some aspects of the fine harmony that runs throughout the sūrah, citing some of its finer examples.

Wannan sūratu tana bin tsarin Alƙur'ani wajen maimaita wasu kalmomi da jimloli akai-akai domin su ba da gudummawa ga yanayi da halayen sūratu gaba ɗaya. Misali, a nan ana ambaton ilimi sau da yawa, yayin da jahilci ake ambatonsa a lokuta da dama.

• This sūrah follows the same pattern of the Qur’ān when certain words and expressions are often repeated to contribute to the general atmosphere and character of the sūrah. For example, here knowledge is mentioned very frequently, while ignorance is mentioned on several occasions:

{Ta haka ne Ubangijinka zai zaɓe ka, zai koya maka fassarar maganganu. Zai cika ni'imarsa a kanka da kan iyalin Ya'qub, kamar yadda ya cika ta a kan kakanninka, Ibrahim da Ishaƙ. Hakika Ubangijinka Masani ne, Mai hikima.} (Aya ta 6)

Even thus will your Lord make you His chosen one, and will impart to you some understanding of the real meaning of statements. He will perfect His favour to you and to the House of Jacob, as He perfected it to your forefathers, Abraham and Isaac. Your Lord is certainly All-Knowing, Wise. (Verse 6)

Haka muka tabbatar da Yusufu a cikin ƙasar, kuma muka koya masa wani ɓangare na fassarar maganganu. Allah yana rinjaye a cikin abin da Yake nufi koyaushe; amma mafi yawan mutane ba sa sani.

Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it. (Verse 21)

Sa'ad da ya kai cikakkiyar balaga, Mun ba shi hikima da ilimi. Haka ne Muke saka wa masu kyautatawa.

And when he attained his full manhood, We bestowed on him wisdom and knowledge. Thus do We reward those who do good. (Verse 22)

Ubangijinsa ya amsa addu'arsa, ya kuma kare shi daga makircinsu. Shi kaɗai ne Mai ji komai, Masani ga komai. (Aya ta 34)

His Lord answered his prayer and warded off their guile from him. It is He alone who hears all and knows all. (Verse 34)

[Yusufu] ya amsa: "Ba za a kawo muku abincin da ake ba ku ba face na riga na fayyace muku ma'anar mafarkinku. Wannan yana cikin ilimin da Ubangijina ya koya mini. Na bar addinin mutanen da ba su yin imani da Allah ba, kuma suke musun gaskiyar rayuwa ta gaba."