Wannan nassi yana zama gabatarwa ga sūrah, kuma yana ba da labarin kashi na farko na labarin, wanda ya ƙunshi wurare shida. Yana farawa da mafarkin Yusufu, kuma yana bayyana cikakkun bayanai na makircin 'yan'uwansa a kansa, har sai ya isa Masar.

This passage serves as an introduction to the sūrah and relates the first episode of the story, comprising six scenes. It begins with Joseph’s dream and recounts the details of his brothers’ conspiracy against him, until he arrives in Egypt.

Alif. Lām. Rā. Waɗannan ayoyin Littafi ne mai bayyana gaskiya. Mun saukar da shi a matsayin magana cikin harshen Larabci domin ku fahimta. Ta hanyar saukar da wannan Alƙur'ani, Muna labarta muku mafi kyawun labarai. Kafin shi, kun kasance daga cikin waɗanda ba su sani ba [game da wahayi]. (Ayoyi 1-3)

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. In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation]. (Verses 1-3)

Wannan wata sūrah ce wadda ta fara da haruffa uku daban-daban, ‘Alif Lām. Rā.’ Waɗannan da makamantansu daga cikin haruffan haruffa, waɗanda mutane suka sani sosai kuma suke amfani da su koyaushe, su ne iri ɗaya da ke rubuta ayoyin da aka saukar, wadanda tsara irinsu ta fi ƙarfin ɗan adam. Su ne suke haɗa littafin da ke bayyana gaskiya a fili, watau Alƙur'ani. Allah ya saukar da shi cikin harshen Larabci wanda ke amfani da waɗannan haruffa sanannu, ‘domin ku fahimta.’ (Aya ta 2) Za ka gane cewa Wanda ke mayar da kalmomi na yau da kullum littafi mai ƙwarewa mara misaltuwa kamar Alƙur'ani, to, yana da ma'ana cewa Alƙur'ani dole ne ya zama wahayi. Don haka hankalin ɗan adam yana da hakkin yyi tunani a kan wannan gaskiya da kuma abubuwan da ke biyo bayanta babu makawa.

This is yet another sūrah which begins with three separate letters, ‘Alif Lām. Rā.’ These and similar letters of the alphabet, which are well known to people and always used by them, are the same that spell out the revealed verses the composition of which is well beyond human ability. They make up the book that shows the truth clearly, i.e. the Qur’ān. God has revealed it in the Arabic tongue which uses these well-known letters, ‘so that you may understand.’ (Verse 2) You will realize that the One who makes out of ordinary words a book of surpassing excellence like the Qur’ān. Hence, it stands to reason that the Qur’ān must be revelation. Human intellect is thus called upon to reflect on this fact and its inevitable implications.

Tun da wannan sūrah yawancinta labari ne, an keɓe al'amarin labarin wannan littafi don ambaton musamman: '{Ta hanyar saukar da wannan Alƙur'ani Mu ke ba ka labari mafi kyau}' (Aya ta 3). Wannan labari wani ɓangare ne na Alƙur'ani da Muka saukar maka, kuma labari ne mai kyau sosai. Kai, kafin a saukar maka wahayi, kai mene ne?

Anan muna buƙatar yin magana kan mafarkai da wahayin da suke cikin abin da wannan sūrah ta ƙunsa.

Here we need to refer to dreams and visions which are part of the subject matter of this sūrah.

Dole ne mu yi imani cewa wasu mafarkai suna yin annabci game da abin da zai faru a nan gaba, kusa ko nesa. Ana iya ganin dalilai biyu a nan: na farko shi ne mafarkan Yusuf, da na abokan kurkukunsa biyu, da na Sarkin Masar, duk sun tabbata.

We must inevitably believe that some dreams prophesy something that will happen in the near or distant future. Two reasons may be identified here: the first is that Joseph’s, his two fellow prisoners’ and the King of Egypt’s dreams all came true.

Na biyu, a rayuwarmu ta yau da kullum muna ganin cewa wasu mafarkai suna tabbata, kuma hakan yana faruwa sau da yawa har ba zai yiwu a musanta cewa akwai dangantaka tsakanin su ba.

Secondly, in our own lives we find that some dreams come true and this is frequent enough to make it impossible to deny the relationship.

Menene ainihin yanayin mafarki, to? Makarantar ilimin halayyar dan Adam ta nazari (analytical psychology) tana ganin mafarki a matsayin bayyanar sha'awoyin da aka danne a cikin tunanin zuciya (subconscious). Wannan yana bayyana wasu mafarkai, amma ba duka ba. Freud da kansa, duk da hanyarsa mara kimiyya sosai kuma ta son rai, ya yarda cewa akwai mafarkan annabci. To menene yanayin wannan nau'in mafarki?

So what is the nature of dreams then? The school of analytical psychology considers them as the subconscious expression of suppressed desires. This accounts for some dreams, but not all of them. Freud himself, despite his grossly unscientific and arbitrary approach, acknowledges that there are prophetic dreams. So what is the nature of this type of dream?

Da farko dai dole mu faɗi cewa ko mun san yanayinsu ko ba mu sani ba, hakan ba ya canza gaskiyar cewa akwai irin waɗannan mafarkai, kuma wasu daga cikinsu gaskiya ne. Mu a nan muna ƙoƙarin fahimtar wasu sassan yanayin ɗan Adam ne kawai, da wasu daga cikin dokokin da Allah ya sanya suna aiki a cikin halitta.

First of all we have to say that whether we know their nature or not does not affect the fact that there are such dreams and that some of them are true. We are here only trying to understand certain aspects of man’s nature, and some of the laws God has set in operation in the universe.

Tasawurinmu game da waɗannan mafarkai shi ne kamar haka: lokaci da wuri su ne shingaye da ke hana mutum ganin abin da muke kira abin da ya gabata, abin da zai zo nan gaba, ko duka abin da ke yanzu. Abin da ya gabata da abin da zai zo nan gaba suna a ɓoye ta hanyar factor na lokaci, yayin da yanzu wanda ba ya kusa da mu ana ɓoye shi ta hanyar factor na wuri. Wata ma'ana da ba mu sani ba a cikin halittar mutum na iya farkawa a wasu lokuta, ko kuma ta sami ƙarfi fiye da yadda take da shi, sai ta wuce shingen lokaci ta ga a sarari kaɗan abin da ke bayansa. Wannan ba ilimi na gaskiya ba ne, sai dai wata irin fahimta, kamar abin da ke faruwa ga wasu mutane yayin da suke a farke, da kuma ga wasu yayin barci, lokacin da suke iya wuce shingayen lokaci ko wuri, ko ma duka biyun. Ba mu san komai ba game da ainihin yanayin lokaci, kuma ba a san mana cikakken yanayin wuri ko abu ba:

Na gaba, mun ga 'yan'uwan Yusuf suna tattaunawa game da wani shiri.

Next, we find ourselves looking at Joseph’s brothers discussing some sort of plot.

Wannan ya fara da bayyananniyar alama cewa abin da ke biye yana da matuƙar muhimmanci.

This begins with a clear indication that what follows is particularly important.

"Lalle ne, a cikin labarin Yusuf da 'yan'uwansa akwai alamu ga masu neman sani." (Aya ta 7)

“Surely in Joseph and his brothers there are signs for those who inquire.” (Verse 7)

Duk wanda ya nemi alamomi, nuni da alamu a labarin Yusuf da 'yan'uwansa, zai sami abubuwa da yawa. Wannan farkon ya isa ya tada hankalinmu da sha'awarmu.

Anyone who looks for signs, indications and clues will find plenty in the story of Joseph and his brothers. This opening is sufficient to alert our attention and interest.

Saboda haka, yana kama da ɗaga labule don bari abubuwa su faru.

Hence, it is similar to the raising of the curtains to allow events to take place.

Did Joseph tell his dream to his brothers as mentioned in the Old Testament? The sequence of the narrative here implies that he did not. They speak of their father's favouritism of Joseph and his full brother. Had they known of his dream, they would have mentioned it, because it would have been an added reason for their grudge against him. What Jacob feared would happen, should Joseph relate his dream to his brothers, did eventually happen but for different reasons, namely because of Joseph being his favourite. It had to happen anyway, because it was simply an episode in the great line of events which led Joseph to his appointed destination. All his life circumstances, his family position, and the fact that he was born to an elderly father led to his position of special favour. The youngest children, as Joseph and his brother were, are normally the dearest, particularly when the father is elderly.

Did Joseph tell his dream to his brothers as mentioned in the Old Testament? The sequence of the narrative here implies that he did not. They speak of their father’s favouritism of Joseph and his full brother. Had they known of his dream, they would have mentioned it, because it would have been an added reason for their grudge against him. What Jacob feared would happen, should Joseph relate his dream to his brothers, did eventually happen but for different reasons, namely because of Joseph being his favourite. It had to happen anyway, because it was simply an episode in the great line of events which led Joseph to his appointed destination. All his life circumstances, his family position, and the fact that he was born to an elderly father led to his position of special favour. The youngest children, as Joseph and his brother were, are normally the dearest, particularly when the father is elderly.

Now we see them with their father trying to persuade him to let them take Joseph with them the following day. They are intent on deceiving their father and carrying out their wicked scheme against Joseph. “[Thereupon] they said [to their father]: ‘Father, why do you not trust us with Joseph, when we are indeed his well-wishers. Send him with us tomorrow, that he may enjoy himself and play. We will certainly take good care of him.’ He answered: ‘It certainly grieves me that you should take him with you; and I dread that the wolf may eat him when you are heedless of him.’ They said: ‘If the wolf were to eat him when we are so many, then we should surely be lost.” (Verses 11-14) Here we see through fine words and expressions how much effort they exerted in trying to win over their father’s heart. Ana ganin yanzu yadda suke tare da mahaifinsu suna ƙoƙarin shawo kansa ya bar su su ɗauki Yusuf tare da su washegari. Suna da niyyar yaudarar mahaifinsu da aiwatar da mugun shirinsu a kan Yusuf. "Suka ce [wa mahaifinsu]: 'Baba, me ya sa ba ka amincewa da mu game da Yusuf, alhali kuwa lalle mu masu yi masa nagarta ne. Ka aike shi tare da mu gobe, don ya ji daɗi ya yi wasa. Lalle ne za mu kula da shi sosai.' Ya amsa: 'Lalle ne yana ba ni baƙin ciki ku ɗauke shi tare da ku; kuma ina tsoron kada kerkeci ya cinye shi a lokacin da kuke sakaci da shi.' Suka ce: 'Idan kerkeci ya cinye shi alhali muna da yawa, to lalle ne za mu halaka.'" (Ayoyi 11-14) A nan muna ganin ta hanyar kalmomi masu daɗi da kyawawan furuci yadda suka yi matuƙar ƙoƙari wajen lallashin zuciyar mahaifinsu.

Now we see them with their father trying to persuade him to let them take Joseph with them the following day. They are intent on deceiving their father and carrying out their wicked scheme against Joseph. “[Thereupon] they said [to their father]: ‘Father, why do you not trust us with Joseph, when we are indeed his well-wishers. Send him with us tomorrow, that he may enjoy himself and play. We will certainly take good care of him.’ He answered: ‘It certainly grieves me that you should take him with you; and I dread that the wolf may eat him when you are heedless of him.’ They said: ‘If the wolf were to eat him when we are so many, then we should surely be lost.” (Verses 11-14) Here we see through fine words and expressions how much effort they exerted in trying to win over their father’s heart.

Sun fara magana, sai su kira shi da matsayinsu na 'ya'ya, "Baba!" Sannan suka biye da wata tambaya da ke nuna gunaguni a boye: "Me ya sa ba ka amince da mu da Yusuf ba?" (Aya ta 11) Wannan yana jawo Ya'qub ya musanta, har ya bayyana akasin haka, ya kuma bari Yusuf ya tafi tare da su. Ya'qub ya kasance yana hana Yusuf zuwa tare da 'yan'uwansa wurin kiwo da filayen budaddiyar kasa da suke zuwa, saboda yana son sa matuka kuma yana tsoron cewa saboda karancin shekarunsa zai iya jure tafiya mai gajiyarwa da yanayi mai tsanani. Ba don yana zargin wani mugun abu ba ne. Don haka, ta hanyar nuna cewa mahaifinsu ba ya amincewa da su, 'yan'uwan sun nemi ya musanta hakan. Ta haka ne kudurinsa na ajiye Yusuf a gida ya yi rauni. Yaudara ce mara kyau da manufa mara kyau a zuciya.

Sa'an nan muka ga su suna tafiya da Yusuf, suna kuma shirin aiwatar da mugun shirinsu. Allah Maɗaukaki yana yi wa yaron wahayi, yana tabbatar masa cewa wannan gwaji ne kawai, kuma tabbas zai ƙare. Zai tsira, kuma zai tunasar da 'yan'uwansa game da shirinsu na cutar da shi a ranar da ba za su san shi a matsayin Yusuf ba. "Lokacin da suka tafi da shi, suka yanke shawarar jefa shi cikin zurfin rijiya. Mun yi masa wahayi: 'Lalle za ka faɗa musu game da wannan aikinsu a lokacin da ba za su san kai ba.'" (Aya ta 15)

Then we see them on their way, Joseph with them, and they intent on putting their wicked plot into effect. God Almighty inspires the young boy, reassuring him that it is only a trial that is certain to come to an end. He will survive and he will remind his brothers of their plot against him on a day when they will not know him to be Joseph. “And when they went away with him, they resolved to cast him into the depths of the well. We revealed [this] to him: ‘You will tell them of this their deed at a time when they shall not know you.’“ (Verse 15)

Don a ƙudirinsu, sun yi niyyar jefa shi cikin zurfafan rijiya don su kawar da shi gaba ɗaya daga rayuwar iyalinsu. A wannan lokaci da Yusufu ya ji tsoron rayuwarsa, babu wanda zai taimake shi, kuma 'yan'uwansa goma manya masu ƙarfi suna gāba da shi, yaro ƙarami kawai, sai ya samu tabbaci ta hanyar wahayi cewa za a tsira da shi, kuma zai rayu har zuwa lokacin da zai tuna musu laifinsu. A wannan lokaci na gaba, ba za su san cewa shi ɗan'uwansu ne da suka jefa cikin rijiya ba.

Their resolve, then, was to cast him into the dark depths of a well to remove him altogether from their family life. At this point when Joseph fears for his life, when there’s no one to help him and ten adult and powerful brothers against him, a mere young child, reassurance comes to him through inspiration that he will be saved and will live until such a time as he reminds them of their crime. At that point in the future, they will not know that he is their brother whom they had thrown into the well.

Yanzu mun bar Yusuf ya fuskanci jarabawarsa, tabbas an tabbatar masa da ilhamin Allah, don mu duba 'yan'uwansa yayin da suke fuskantar mahaifinsu cikin baƙin ciki bayan sun aikata laifinsu: "Da yamma suka zo wa mahaifinsu suna kuka, suka ce: 'Ya mahaifinmu, mun tafi gasa, mun bar Yusuf a wurin kayanmu, sai kyarkeci ya cinye shi. Amma ba za ka gaskata mu ba, ko da mun faɗi gaskiya.' Suka kawo rigarsa wadda ke ɗauke da jinin ƙarya. Ya ce: 'A'a, amma zukatanku sun ruɗe ku zuwa mugunta. Haƙuri mai kyau! Ga Allah kaɗai nake juyawa don neman taimako game da wannan masifa da kuka bayyana.'" (Ayoyi 16-18)

We leave Joseph now to face his ordeal, undoubtedly reassured by God’s inspiration, to look at his brothers facing their saddened father after committing their crime: “At nightfall they came to their father weeping, and said: ‘Father, we went off racing and left Joseph behind with our belongings, and the wolf devoured him. But you will not believe us even though we are saying the truth.’ And they produced his shirt stained with false blood. He said: No, but your minds have tempted you to evil. Sweet patience! It is to God alone that I turn for support in this misfortune that you have described.’” (Verses 16-18)