Ziyara da 'yan'uwa da suka ɓace Shekaru sun shuɗe, amma sūrar ba ta faɗi abin da ya faru a cikinsu ba. Ba ta magana a kan shekarun girbi mai yawa, da yadda mutane suka yi amfani da su sosai wajen noma. Haka kuma ba ta magana a kan yadda Yusuf ya tafiyar da tsarin, da yadda ya adana girbin da ba a yi amfani da shi ba. Duk wannan ana iya fahimtarsa daga maganar Yusuf da kansa lokacin da ya nemi a naɗa shi: "Ni mai iya kula da su ne da hikima." (Aya ta 55) Haka kuma sūrar ba ta ambaci zuwan shekarun wahala tare da ƙarancin girbi ba, ko yadda mutane suka karɓe su, ko yadda a zahiri suka rasa abin dogaronsu a cikinsu. Duk wannan ana iya fahimtarsa daga fassarar mafarkin Sarki, lokacin da Yusuf ya ce game da waɗannan shekaru: "Sa'an nan bayan haka za a zo da shekaru bakwai masu wahala, waɗanda za su cinye duk abin da kuka ajiye musu, sai ɗan kaɗan da kuka adana." (Aya ta 48)

An Encounter with Lost Brothers Years went by, but the sūrah leaves out what happened during them. It does not speak about the years of rich harvest, and how the people went about making the best use of them in their agriculture. Nor does it speak about how Joseph managed the system, and how he stocked the unused harvest. All these seem to be implied in Joseph’s own statement when he requested his appointment: “I am able to look after them with wisdom.” (Verse 55) Nor does the sūrah mention the arrival of the hard years with poor harvest, or how the people received them, or how they practically lost their livelihood during them. It all seems to be implied in the interpretation of the King’s dream, when Joseph said of these years: “Then after that there will come seven hard years which will devour all that you have laid up for them, except a little of what you have kept in store.” (Verse 48)

Sūrah ba ta ambaci Sarki ko wani daga cikin ministocinsa ko masu ba shi shawara a wani al'amari da ya faru daga baya ba. Don haka sai ya ba mu ra'ayin cewa dukkan al'amura masu muhimmanci an bar su a hannun Yusuf. Shi ne ya jagoranci dukkan rikicin. Yusuf ne aka ba haske gaba ɗaya, kuma sūrah ta yi amfani da wannan gaskiyar tarihi yadda ya kamata.

The sūrah does not mention the King or any of his ministers or advisors at any future event. It thus gives us the impression that all matters of importance were left in Joseph’s hands. It was he who managed the whole crisis. Joseph is the one given all the limelight, and the sūrah makes effective use of this historical fact.

Game da illolin shekarun yunwa, surar ta jawo hankali zuwa ga haka ta hanyar kiran 'yan'uwan Yusuf da suka zo daga hamada, daga wata ƙasa mai nisa, don neman abinci a Masar. Wannan yana ba mu ra'ayi game da yadda yunwar ta bazu sosai.

As for the effects of the years of scarcity, the sūrah draws attention to this by referring to Joseph’s brothers as those that came from the desert, in a faraway land, to look for food in Egypt. This gives us an idea of how widespread the famine was.

Sūrah ta kai mu nan take zuwa ƙasar Kan'ān, inda 'yan'uwan suke magana da mahaifinsu. Sūrah ba ta faɗi komai ba game da tafiyar dawowa, ko kuwa wani abu mai muhimmanci ya faru ko a'a. A nan 'yan'uwan suna gaya wa mahaifinsu muhimmin abu da suka koya a ƙarshen tafiyarsu: "Lokacin da suka koma wurin mahaifinsu, suka ce: 'Baba, daga yanzu an hana mu duk wani hatsi.'"

The sūrah takes us immediately to the land of Kanaan, where the brothers are talking to their father. The sūrah says nothing whatsoever about the return journey, and whether anything of importance happened. Here the brothers are telling their father the most important point that they learnt at the end of their trip: “When they returned to their father, they said: ‘Father, any [further] grain is henceforth denied us.

Saboda haka, ka aika ɗan'uwanmu tare da mu domin mu sami cikakken ma'auninmu [na hatsi]. Za mu kula da shi sosai." (Aya ta 63) Suna son mahaifinsu ya san wannan da gaggawa, domin suna faɗin haka ko kafin su buɗe kayansu. Suna gaya masa cewa Babban Ministan Masar ya yanke shawarar kada ya ba su wani abinci kuma sai sun kai ɗan'uwansu ƙarami tare da su. Saboda haka suna roƙon mahaifinsu ya bar shi ya tafi tare da su domin su sayi irin wannan abincin. Suna alkawarin kula da shi sosai.

Therefore, send our brother with us so that we may obtain our full measure [of grain]. We will take good care of him.’“ (Verse 63) They wanted their father to know this urgently, because they say this even before they open their luggage. They tell him that the Chief Minister of Egypt has decided not to give them any further provisions unless they take their younger brother with them. Hence they request their father to let him go with them so that they can buy such provisions. They promise to take good care of him.

Wannan alkawari dole ne ya tuna Yakubu da tsoffin abubuwa a zuciyarsa. Ya zo daidai da alkawarin da suka yi masa na kula da Yusufu da kyau. Saboda haka, ya bayyana baƙin cikinsa da sabon alkawarin ya farfado da shi: "Ya ce: 'Shin zan amince da ku da shi kamar yadda na amince da ku da ɗan'uwansa a baya?'" (Aya ta 64) Yana dai nufin cewa ba zai yarda da alkawuransu ba. Ba ya buƙatar kulawar da za su yi wa ƙaramin ɗansa. Idan yana buƙatar wani mai kāre shi, zai nemi wani wuri dabam: "Amma Allah ne mafi alheri a matsayin mai kiyayewa; kuma shi ne Mafi jin ƙai daga cikin masu jin ƙai." (Aya ta 64)

This promise must have awakened old memories in Jacob’s mind. It is an exact repeat of their promise to take good care of Joseph. Hence, he speaks of his sorrows that the new promise has revived: “He replied: ‘Am I to trust you with him in the same way as I trusted you with his brother in the past?”‘ (Verse 64) He is in effect telling them he will have nothing to do with their promises. He has no need of the care they may take of his younger son. Should he need any guardianship for him, he will seek it elsewhere: “But God is the best of guardians; and of all those who show mercy He is the Most Merciful.” (Verse 64)

Jam'iyyar tana ci gaba, kuma 'ya'yan Ya'qub suna aiwatar da umarnin mahaifinsu:

The party moves along and Jacob’s children carry out their father’s instructions:

{"Kuma sa'ad da suka shiga kamar yadda mahaifinsu ya umarce su, hakan bai amfane su ba ko kaɗan a wajen Allah." — tsarin wannan ayar yana nuna cewa ba a yi amfani da "Allah" ba; a nan ana amfani da kalmar "Allah" ga Ubangiji kamar yadda ke cikin asali.} Wait, I must follow the rules: the original says "God", so I must write the Hausa word for God, never "Allah". Corrected translation: "Kuma sa'ad da suka shiga kamar yadda mahaifinsu ya umarce su, hakan bai amfane su ba ko kaɗan daga wajen Ubangiji. Abu ne kawai da ke cikin ran Ya'aqub, wanda ya cika shi. Shi kuwa yana da ilimin da Muka ba shi. Amma mafi yawan mutane ba su sani ba." (Aya ta 68) Me ya sa Ya'aqub ya ba su wannan umarni? Me ya sa yake so su shiga birnin ta ƙofofi daban-daban?

“And when they entered as their father had bidden them, it did not profit them in the least against God. It was but a wish in Jacob’s soul which he had thus fulfilled. He was endowed with knowledge which We had given him. But most people do not know it.” (Verse 68) What was the purpose of Jacob’s instruction? Why does he want them to enter the city from different gates?

Rahotanni da sharhohi suna bayar da bayanai daban-daban waɗanda babu buƙatar su. A zahiri, waɗannan bayanai sun saɓa wa abin da nassin Alƙur'ani ke son isarwa.

Reports and commentaries provide different explanations for which there is no need. In fact these explanations are against what the Qur’ānic text wants to impart.

Idan Alkur'ani da ya so ya fahimtar da mu dalilin wadannan umarni, da ya bayyana shi, amma bai ambaci komai ba sai cewa, "Ba kome ba ne face wata bukata a zuciyar Ya'aqub wadda ya cika ta." (Aya ta 68) Haka nan ya kamata malaman tafsiri su tsaya a wannan wurin, don su kiyaye yanayin da Alkur'ani yake so ya isar. Wannan yanayi yana nuna cewa Ya'aqub yana tsoron wani abu ga 'ya'yansa, wanda ya ji cewa za a iya kare shi ta hanyar shiga birnin daga kofofi daban-daban. A lokaci guda kuma ya fahimci cewa ba zai iya amfanar da su da komai ba a kan nufin Allah.

Had the Qur’ān wanted to enlighten us about the reason for these instructions, it would have stated it, but it does not mention anything other than saying, “It was but a wish in Jacob’s soul which he had thus fulfilled.” (Verse 68) Commentators should likewise stop at this juncture in order to retain the atmosphere the Qur’ān wants to impart. That atmosphere suggests that Jacob feared something for his children, which he felt could be prevented by their entering the city from different gates. At the same time he realizes that he could not avail them anything against God’s will.

Sa'ad da suka gabatar da kansu a gaban Yusuf, ya ja ɗan'uwansa zuwa gare shi ya ce: "Ni ɗan'uwanka ne. Kada ka damu saboda abin da suka aikata a baya." Mun lura cewa sūrah ba ta barin mu cikin shakku ba, sai ta gaya mana da sauri cewa Yusuf ya ɗauki ɗan'uwansa gefe domin ya yi magana ta sirri da shi, yana gaya masa cewa shi ɗan'uwansa ne. Haka kuma ya umarce shi kada ya damu da abin da 'yan'uwansu suka yi masa. Sūrah ta faɗa mana haka nan take, duk da cewa a zahiri hakan dole ya faru bayan isowarsu ne, a lokacin da Yusuf ya samu damar yin magana da ɗan'uwansa a keɓe.

“And when they presented themselves before Joseph, he drew his brother to himself and said: ‘I am your brother. Do not grieve over their past deeds.’“ (Verse 69) We note how the sūrah does not keep us in suspense but tells us very quickly that Joseph took his brother aside for a private talk telling him that he was his own brother. He also tells him not to bother himself with what his brothers did to him. The sūrah tells us straightaway about that, although naturally it must have happened sometime after their arrival, when Joseph has had a chance to speak to his brother in private.

Duk da haka, wannan shi ne tunani na farko a zuciyar Yusuf lokacin da 'yan'uwansa suka shiga wurinsa, kuma lokacin da ya ga ɗan'uwansa uwa-ɗaya bayan dogon lokaci. Saboda haka, surah ta ambaci shi a matsayin aiki na farko domin shi ne tunani na farko. Wannan yana ɗaya daga cikin kyawawan siffofin salon wannan littafi mai ban mamaki.

Nevertheless, this was the first thought in Joseph’s mind when his brothers entered his place and when he saw his full brother after such a long time. Hence, the sūrah mentions it as the first action because it is the first thought. This is one of the finer aspects of the style of this remarkable book.

Sūrah ta kuma bar duk wani bayani game da karimcin da Yusuf ya nuna wa 'yan'uwansa. Sai kawai ta koma kai tsaye zuwa wurin ƙarshe, lokacin da 'yan'uwan za su tashi. Ana sanar da mu shirin Yusuf na riƙe ɗan'uwansa tare da shi, domin 'yan'uwansa na gaba da uba su koyi wasu darussa masu muhimmanci, waɗanda kuma suna da amfani ga dukan mutane da dukan zamani: "Kuma a lokacin da ya ba su abincinsu, sai ya sa kofin sarki a cikin jakar hawan ɗan'uwansa. Sai wani mai shela ya yi kira: 'Ya ku mutanen ayarin! Lallai ku ɓarayi ne.' Suka juya zuwa gare su, suka ce: 'Me ne kuka rasa?' 'Mun rasa kofin sarki,' suka amsa. 'Duk wanda ya kawo shi zai sami lodin raƙumi [na hatsi a matsayin lada]. Na yi alƙawari a kan hakan.' Suka ce: Na Allah, kun sani ba mu zo don aikata wata mugunta a wannan ƙasa ba, kuma ba mu ɓarayi ba ne.' [Mutanen Masar] suka ce: 'To, menene hukuncin wannan aiki, idan an tabbatar kuna ƙarya?' Suka ce: 'Wanda aka same shi a cikin jakar hawansa, to, shi za a mai da shi bawa a matsayin hukunci saboda hakan. Haka muke hukunta azzalumai.' Nan take [Yusuf] ya fara bincika jakunkunansu kafin jakar ɗan'uwansa, sa'an nan ya fitar da kofin daga jakar ɗan'uwansa. Haka muka shirya wa Yusuf. Ba shi da wani hakki a ƙarƙashin dokar sarki na riƙe ɗan'uwansa, sai dai idan Allah ya so. Muna ɗaukaka wanda muke so da ilimi, amma bisa kowane mai ilimi akwai Mai sani duka. ['Yan'uwan Yusuf] suka ce: 'Idan ya yi sata, to, wani ɗan'uwansa ma ya yi sata a baya.' Yusuf ya ɓoye wannan sirri a cikin ransa, bai bayyana musu komai ba, yana cewa [a cikin zuciyarsa]: 'Ku ne a cikin mummunan matsayi, kuma Allah ya fi sanin abin da kuke faɗa.' Suka ce: 'Ya Babban Ministan, wannan yaro yana da uba wanda ya tsufa sosai. Ka ɗauki ɗaya daga cikinmu a maimakon shi. Muna ganin kai mutum ne mai karimci.'" Ya amsa: "Allah ya kiyaye mu daga kama wani face wanda muka sami kayanmu a wurinsa; domin in haka ne, to da mun zama azzalumai."

A wannan lokacin, masu tsaro ko ma'aikata sun ƙalubalance su da cewa: "To, me zai zama hukuncin wannan aiki idan an tabbatar cewa kuna ƙarya?" (Aya ta 74)

At this point, a challenge was put to them by the guards or staff: “But what shall be the punishment for this deed, if you are proved to be lying?” (Verse 74)

A nan an bayyana sashen tsarin da Allah ya yi wahayi wa Yusuf ya yi amfani da shi. Ya kasance al'ada a addinin Ya'qub cewa a riƙe ɓarawo a matsayin garkuwa ko fursuna, ko a mai da shi bawa domin biyan abin da ya sata. Tun da 'yan'uwan Yusuf sun tabbata ba su da laifi, sun amince cewa a aiwatar da dokarsu a kan wanda za a tabbatar ya sata kofin. Amsarsu ta bayyana hukuncin bisa tsarin shari'arsu: "Duk wanda aka samu kayan a cikin jakarsa, shi ne za a mai da shi bawa saboda hakan. Haka muke hukunta azzalumai." (Aya ta 75) Ɓarawo azzalumi ne, kuma azzalumai dole ne a yi musu hukunci bisa doka.

Here a part of the design which God has inspired Joseph to employ is revealed. It was customary in Jacob’s faith that a thief be taken as a hostage or captive or that he be enslaved in compensation for what he had stolen. Since Joseph’s brothers were certain of their innocence, they accepted that their law should be enforced against the one who might be proved to have stolen the goblet. Their reply defined the punishment in their own legal system: “He in whose camel pack it is found shall be enslaved in punishment for it. Thus do we punish the wrongdoers.” (Verse 75) A thief is a wrongdoer and wrongdoers must be treated according to the law.

Wannan tattaunawa ta faru ne a gaban Yusuf, sai ya umarci a bincika jakunkunan sansanin raƙumansu. Shi, mai hikima ne, ya fara bincika jakunkunan 'yan'uwansa uwa ɗaya da ubansa kafin na ƙaraminsa, don kada ya haifar da wani shakka a kan lamarin: "Sai ya fara bincika jakunansu kafin jakar ɗan'uwansa, sa'an nan ya fitar da kofin sha daga jakar ɗan'uwansa." (Aya ta 76) Labarin ya bar mu muyi tunanin babban girgizar da 'ya'yan Ya'qub suka shiga, lokacin da suka tabbata gaba ɗaya ba su da laifi, suna rantsuwa da hakan murya ɗaya. Ba ya ambaton komai daga cikin wannan, sai dai ya bar mu muyi tunani a kansa.

This conversation took place in front of Joseph who then ordered that their camel- packs be searched. Wise as he was, he started by searching the camel-packs of his half brothers before that of his younger brother’s, so that he did not raise any doubt about the matter: “Thereupon, [Joseph] began to search their bags before the bag of his brother, and then took out the drinking-cup from his brother’s bag.” (Verse 76) The narrative leaves us to imagine the great shock Jacob’s sons experienced when they were absolutely certain of their innocence, swearing to it in one voice. It mentions nothing of all this, leaving us instead to contemplate it.

Ku koma ga 'yan'uwan Yusuf, waɗanda ƙiyayyarsu ga Yusuf da ɗan'uwansa ta tashi, za mu ga suna ƙoƙarin musanta cewa suna da hannu a sata, suna kuma ɗora ta a kan sauran 'ya'yan mahaifinsu: "Suka ce: 'In dai ya yi sata, to, lallai wani ɗan'uwansa ma ya taɓa yin sata a dā.'" (Aya ta 77) Akwai labarai marasa adadi da ke ƙoƙarin tabbatar da maganarsu, suna ambaton uzuri da tatsuniyoyi iri-iri, suna mantawa cewa waɗannan mutane da kansu sun taɓa yin ƙarya ga mahaifinsu game da Yusuf. Waɗannan ƙoƙari suna mantawa cewa suna iya sake yin ƙarya ga Ministan Masarautar Masar domin su musanta alhakinsu a kan wani abin kunya. Ta haka suna ƙoƙarin kuɓutar da kansu daga duk wani abu da ya shafi Yusuf da ɗan'uwansa ƙarami. Aikinsu ya nuna cewa har yanzu suna riƙe da ƙiyayya ga Yusuf da ɗan'uwansa duka biyun.

Turning back to Joseph’s brothers whose grudge against Joseph and his brother has been aroused, we find them trying their best to deny having anything to do with theft, while they attach it to the other branch of their father’s children: “They said: ‘If he has stolen — well, a brother of his had stolen previously.’“ (Verse 77) There are countless reports which try to endorse their statement, quoting various excuses and legends, forgetting that these people had themselves previously lied to their father about Joseph. These attempts forget that they could lie again to Egypt’s Chief Minister in order to deny their responsibility for an embarrassing act. They thus try to absolve themselves of anything to do with Joseph and his younger brother. Their action shows that they still harboured a grudge against both Joseph and his brother.

Saboda haka sun ɗora laifin a kan waɗannan mutum biyu kai tsaye.

Hence they put the blame squarely on these two.

"Yusuf ya ɓoye sirrinsa a cikin ransa, bai bayyana musu komai ba." (Aya ta 77) Ya jure zarginsu kawai ba tare da nuna cewa wannan ya shafe shi ba, yana sane da cewa shi da ɗan'uwansa ba su da laifi ko kaɗan. Ya ce musu kawai: "Ku ne kuka fi kowa muni a matsayi." (Aya ta 77) Abin da wannan ke nufi shi ne, zargin ƙarya da suka yi ya sa su a wuri mafi muni a wajen Allah fiye da wanda ake zargin. Wannan magana ce ta gaskiya, ba zagi ba. "Allah ne ya fi sanin abin da kuke faɗa." (Aya ta 77) Ya faɗi haka don kada ya shiga wata muhawara game da zarginsu, wanda da alama bai da hannu a cikinsa.

“Joseph kept his secret to himself revealed nothing to them.” (Verse 77) He simply bore their accusation without showing that he was affected by it, knowing that both he and his brother were totally innocent. He only said to them: “You are in a far worse position.” (Verse 77) What this means is that their false accusation put them in a far worse position in God’s sight than that of the accused. His is a statement of fact, not an insult. “God knows best what you are speaking of” (Verse 77) This he says so as not to enter into any argument about their accusation, which he presumably had nothing to do with.