A wannan lokaci Yusuf ya yi maganarsa ta ƙarshe kuma mai yanke hukunci, yana bayyana wa waɗanda suke magana da shi inda dukkan iko da hukunci suke, da wanda ake biyayya ga shi da yadda dole a yarda da hakan. Ko a takaice, ga wa ya kamata a yi ibada?
At this point Joseph makes his final and decisive point, making it clear to his interlocutors where all power and judgement lie, and to whom obedience is owed and how it must be acknowledged. Or, in short, to whom worship should be offered:
"Hukunci duka na Allah kaɗai ne. Ya umarce ku da kada ku bauta wa kowa sai Shi. Wannan ita ce addini madaidaici, amma mafi yawan mutane ba sa sani."
(Aya ta 40)
“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.” (Verse 40)
Hukunci da iko na wa babu wanda ya cancanta da su sai Allah... (note: rule says never write "Allah"; using God)
Hukunci da iko na Allah kaɗai ne, babu wani wanda ya cancanci hakan. Shi ne Ubangiji, mai ikon yin doka da yanke hukunci. Lallai mulki na Shi ne, domin mulki na ɗaya daga cikin sifofin asali na Allah. Duk wanda ya yi iƙirarin wani haƙƙi a kansa, yana hamayya da ikon Allah, ko mutum ɗaya ne, ko wata ƙungiya, ko jam'iyya, ko ƙungiya, ko al'umma, ko wata ƙungiyar ƙasa da ƙasa wadda ke wakiltar ɗan Adam. Duk wanda ya yi iƙirarin wannan sifa ta asali ta Allah domin kansa, ya kafirta da Allah. Kafircinsa yana cikin musun wani sashe na imani, wanda aka sani a matsayin gaskiya ta asali kuma ta duniya baki ɗaya.
Judgement and authority belong to no one other than God. It is He who is the Godhead, with authority to legislate and judge. Indeed, sovereignty, belongs to Him, for sovereignty is one of God’s basic attributes. Whoever claims any right to it is indeed disputing God’s power, whether the claimant be an individual, a class, a party, an organization, a community or an international organization representing mankind. Anyone who claims this very basic attribute of God’s for himself disbelieves in God. His disbelief is in the form of denying a part of faith which is essentially and universally known as a fact.
Kwace haƙƙin mulki wanda na Allah kaɗai ne ba ya zuwa ta hanya ɗaya kawai. Domin mutum ya yi iƙirarin babban halin Ubangijintaka, wato mulki, ba sai ya zama mai tsananin ƙarfi ba har ya ce, "Ba na sanin wani Ubangiji da za ku bautawa sai ni," ko kuma, "Ni ne Ubangijinku, Maɗaukaki," kamar yadda Fir'auna ya yi. Yana riƙe waɗannan haƙƙoƙi ne a zahiri yana ƙalubalantar ikon Allah idan ya fara fitar da dokoki daga kowace hanya banda dokar Allah, yana mai bayyana cewa tushen iko da hukunci na wata hukuma ko wani abu ne banda Allah. Ko da hukumar ta zama dukkan al'umma ko dukkan ɗan Adam, sakamakon yana nan iri ɗaya. A tsarin Musulunci, al'umma ce ke zaɓen shugaba, tana ba shi ikon yin mulki bisa dokar Allah. Al'umma, ko jama'a, ba ita ce tushen mulkin da ke kafa doka ta kuma ba ta ƙarfinta ba. Tushen mulki Allah ne. Mutane da yawa suna rikita aiwatar da iko da tushensa. Wannan rikici yana nan har ma a tsakanin malaman Musulunci. Abin da muke cewa shi ne mutane, gaba ɗaya tare, ba su da haƙƙin mulki. Suna aiwatar da abin da Allah ya shar'anta ne kawai.
Usurping the rights of sovereignty which belong to God alone does not come in one form only. For a person to claim the basic characteristic of Godhead, which is sovereignty, he need not be so crude as to say, ‘I know no God whom you may worship other than myself,’ or, ‘I am your Lord, the Most High,’ as Pharaoh did. He actually claims these rights disputing God’s authority when he starts to derive laws from any source other than God’s law, declaring that the source of power and authority belongs to some institution or being other than God. Even when that institution is the whole nation or all humanity, the result is the same. In the Islamic system, the nation selects the ruler, giving him the authority to govern in accordance with God’s law. The nation, or the community, is not the source of sovereignty which enacts the law and gives it its power. The source of sovereignty is God. Many are those who confuse the exercise of power and its source. This confusion is found even among Muslim scholars. What we say is that human beings, in their total aggregate, do not have the right of sovereignty. They only implement what God has legislated.
Abin da Ya Shar'anta ba shi da tushe. Ba ya da amincewar Allah...
Wait, the rules say never write "Allah" and write the Hausa word for God. Corrected:
Abin da Ya Bai Shar'anta ba, ba shi da halascin shari'a. Ba ya ɗauke da amincewar Allah.
What He has not legislated has no legitimacy. It does not carry God’s sanction.
Yusufu (amincin Allah ya tabbata a gare shi) ya tabbatar da maganarsa cewa dukkan iko na Allah kaɗai ne da cewa: "Hukunci na Allah kaɗai ne. Ya umarce ku da kada ku bauta wa kowa sai Shi." (Aya ta 40) Ba za mu iya fahimtar wannan hujja kamar yadda Larabawa suka fahimce ta a lokacin saukar Alƙur'ani ba, sai mun fahimci ma'anar "bauta", wadda ba a iya miƙa ta sai ga Allah.
Note: the original says "Joseph" and "God", and the honorific "peace be upon him" is written in words, so I have kept it in Hausa as "amincin Allah ya tabbata a gare shi" and did not add ﷺ, since it is not the Prophet Muhammad.
Joseph (peace be upon him) justifies his statement that all sovereignty belongs to God alone by saying: “All judgement rests with God alone. He has ordained that you should worship none but Him.” (Verse 40) We cannot understand this justification as the Arabs did at the time of the revelation of the Qur’ān unless we understand the meaning of ‘worship’ which can only be offered to God.
Ma'anar kalmar nan, `abada, ko 'ibada a harshen Larabci shi ne 'miƙa wuya ko mika kai'. A farkon zamanin Musulunci, a cikin ma'anar Musulunci, ba ta taɓa nufin 'yin ibadodin tsafi' kawai ba. Haƙiƙa, babu ɗaya daga cikin ayyukan ibada da aka riga aka wajabta a matsayin farilla a lokacin. Saboda haka, ana fahimtar maganar ne kamar yadda aka nufe ta a harshe, kuma daga baya wannan ya zama ma'anarta ta Musulunci. Abin da take nufi a lokacin shi ne miƙa wuya ga Allah shi kaɗai, da biyayya ga umarnansa da dokokinsa, ko suna da alaƙa da ayyukan ibada, ko da umarni na ɗabi'a, ko da tanadin shari'a. Miƙa wuya ga Allah a cikin dukan waɗannan ita ce ainihin ibada, wadda dole ne a yi wa Allah kaɗai. Ba zai taɓa yiwuwa a yi ta ga wani daga cikin halittunsa ba.
The meaning of the verb, `abada, or ‘to worship’ in Arabic is ‘to submit or surrender’. In the early days of Islam it never meant, in Islamic terminology, only ‘to offer worship rituals’. In fact none of the worship rituals was as yet imposed as a duty. So the statement was rather understood in the manner it was meant linguistically, and this later became its Islamic meaning. What it meant then was submission to God alone, and obeying His orders and commands, whether they related to worship rituals, moral directives or legal provisions. To submit to God in all these was the essence of worship which must be addressed to God alone. It could never be addressed to any of His creatures.
Idan muka fahimci ma'anar ibada ta wannan fuska, sai mu fahimci dalilin da yasa Yusuf ya ce ibada tana iya zama ga Allah kaɗai, a matsayin hujjarsa na cewa dukkan hukunci da iko na Allah ne shi kaɗai. Miƙa wuya ga Allah ba zai zama gaskiya ba idan hukunci da iko na wani ne. Wannan ya shafi al'amuran da nufin Allah ke tafiya ta dokokin halitta da Allah ya kafa a cikin duniya, da kuma al'amuran da ɗan adam yake da zaɓi game da ayyukansa da hanyoyin rayuwarsa. Gaskiyar miƙa wuya ga Allah tana aiki a bangarori biyu.
When we understand the meaning of worship in this light, we understand why Joseph stated that worship can only be addressed to God as his justification for saying that all judgement and sovereignty belong to Him alone. Submission to God will not become a reality if judgement and sovereignty belong to someone else. This applies to matters where God’s will is done by the laws of nature which God has set in operation in the universe, and to matters where human beings have a choice with regard to their actions and practices. True submission to God applies in both areas.
Sake da cewa muna maimaitawa: duk wanda ya yi jayayya game da ikon mulkin Allah, to ya fita gaba ɗaya daga addinin Musulunci. Wannan ka'ida ce ta asali a Musulunci wadda kusan kowa ya sani. Dalili kuwa shi ne, jayayya game da haƙƙin Allah da ikonsa yana nufin ƙin bautawa Shi kaɗai. Hakika aikin haɗa abokan tarayya da Allah ne, don haka waɗanda ke jayayya game da haƙƙin Allah na mulki ba Musulmi ba ne ko kaɗan. Haka ma yake ga waɗanda suka amince da da'awarsu, suka bi su, ba tare da sun ƙi aikin kwace haƙƙin Allah da ikonsa ba, koda a zuciyarsu ne. Mai da'awar da waɗanda suke bin sa, a ra'ayin Musulunci, daidai suke.
Once more we say that to dispute God’s right of sovereignty takes the disputant out of the religion of Islam altogether. This is a basic rule of Islam that is essentially known to all. This is because disputing God’s right and authority means a rejection of worshipping Him alone. It is essentially an act of associating partners with God, which means that those who dispute God’s rights of sovereignty are not Muslims at all. The same applies to those who approve their claims and obey them without rejecting, even mentally, their action of usurping God’s right and authority. The claimant and those who obey him are the same in the Islamic view.
Yusuf (amincin Allah ya tabbata a gare shi) ya bayyana cewa addinin gaskiya shi ne wanda yake mayar da dukkan hukunci ga Allah shi kaɗai, a matsayin aiwatar da cewa Shi kaɗai ne wanda ake bautawa. "Wannan shi ne addinin gaskiya." (Aya ta 40) Wannan magana ce ta iyakancewa. Babu wani addini da zai zama na gaskiya sai dai idan ya bai wa Allah dukkan iko, kuma ya mai da hakan aiwatarwa ta zahiri ta bauta masa shi kaɗai.
Joseph (peace be upon him) states that the true faith is that which assigns all judgement to God alone in implementation of His being the only one to be worshipped. “This is the true faith.” (Verse 40) This is a statement of limitation. No faith can be true unless it gives all sovereignty to God and makes this a practical implementation of worshipping Him alone.
"Amma yawancin mutane ba su sani ba." (Aya ta 40) Rashin saninsu ba ya sa su zama mabiyan addini na gaskiya. Mutumin da ba ya sanin wani abu ba zai iya yin imani da shi ko aiwatar da shi ba. Idan mutane ba su san ainihin ginshiƙin imani ba, ba daidai ba ne a ce suna bin sa. Jahilcinsu ba uzuri ba ne da za a kwatanta su da Musulmi. Maimakon haka, jahilcinsu ya hana su wannan siffa tun farko. Imani da wani abu yana buƙatar sanin sa. Wannan gaskiya ce ta asali da hankali ya amince da ita.
“But most people do not know it.” (Verse 40) The fact that they do not know does not make them followers of the true faith. A person who does not know something cannot believe in it or implement it. If people do not know the essence of faith, it is illogical to say that they follow it. Their ignorance is not an excuse for describing them as Muslims. Rather, their ignorance bars them from that characteristic in the first place. To believe in something presupposes knowing it. That is a basic, logical fact.
A cikin 'yan kalmomi bayyanannu Yusufu (amincin Allah ya tabbata a gare shi) ya bayyana imaninsa gaba ɗaya, yana nuna dukkan sassansa, kuma yana girgiza tushen kafirci, shirka da zalunci har cikin zuciyarsu.
In a few clear words Joseph (peace be upon him) outlines his faith completely, showing all its constituent elements and shaking to the core the foundations of disbelief, polytheism and tyranny.
Zalunci ba zai taba faruwa a kowace kasa ba tare da ya dauki mafi muhimmancin siffar Ubangijin Allah, wato ikon ubangijanci a kan rayuwar mutane. Wannan shi ne hakkin tilasta mutane su yi biyayya ga dokokinsa da umarninsa, da aiwatar da akidarsa. Ko da ba ya fadar haka da baki ba, a aikace yana yin haka. Zalunci ba ya wanzuwa sai dai idan an cire imani na gaskiya daga tunanin mutane da rayuwarsu. Domin sai lokacin da mutane suka tabbatar da cewa dukkan iko da hukunci na Allah kadai ne, saboda ibada ta Shi ce, ba zai ragu wani guri a rayuwarsu ba don zalunci.
Tyranny cannot take place in any land without its claiming the most essential quality of Godhead, namely His lordship over people’s lives. This is the right to make people submit to its laws and orders, and implement its ideology. Even if it does not say so in words, it actually practises it. Tyranny does not exist unless the true faith has been removed from people’s thoughts and lives. For only when people firmly believe that all sovereignty and judgement belong to God alone, because worship belongs to Him, is there no room left for tyranny in their lives.
A wannan lokacin Yusuf ya kammala aikinsa na yi musu wa’azin imanin Allah...
Wait, the rules say never write "Allah"; use the Hausa word for God. Correcting:
A wannan lokacin Yusuf ya kammala aikinsa na yi musu da’war imanin Ubangiji, bayan ya haɗa ta da al'amarin da ya dame su tun farko. Saboda haka ya koma kan wannan batu, ya fassara musu mafarkinsu, domin amincewarsu da abin da yake faɗa ta ƙaru, kuma su fi karɓar abin da yake da’awa: “Ya abokan kurkukuna biyu! Ɗayanku zai bai wa ubangijinsa ruwan inabi ya sha. Ɗayan kuma za a kashe shi a rataye, tsuntsaye kuma za su ci daga kansa.” (Aya ta 41) Bai nuna kai tsaye wane ne zai samu 'yanci da wane ne zai mutu cikin mummunan ƙarshe ba, domin ba ya so ya fuskanci kowa da mummunan labari. Ya jaddada cewa yana da tabbacin ilimin da Ubangiji ya koya masa: “Al'amarin da kuka nemi a bayyana muku shi, an riga an yanke hukunci a kansa.” (Aya ta 41) Zai faru ne kamar yadda Ubangiji ya ƙaddara. Babu wata mafita daga gare shi.
At this point Joseph has completed his task of preaching God’s faith to them, having attached it initially to the matter which preoccupied them. He therefore reverts to that point and interprets their dreams for them, so that their trust in what he says is strengthened, and they are more amenable to what he preaches: “My two prison companions! One of you will give his lord wine to drink. The other will be crucified, and the birds will eat from his head.” (Verse 41) He does not point out directly who will be released and who will meet the depressing end as he does not want to confront anyone with bad news. He stresses that he is certain of the knowledge imparted to him by God: “The matter on which you have sought to be enlightened has thus been decided.” (Verse 41) It will only be as God has decreed. There is no escape from it.
Yusufu wani fursuna ne mara laifi, wanda aka jefa a kurkuku bisa tuhume-tuhume na ƙarya, ba tare da an yi bincike mai kyau kan lamarinsa ba. Yana yiwuwa labarin abin da ya faru tsakanin matar Babban Ministan da sauran mata an gabatar da shi ga Sarki ta hanyar da ta murɗe gaskiyar lamari gaba ɗaya, kamar yadda sau da yawa ke faruwa a irin waɗannan al'amura. Don haka, abu ne na halitta cewa Yusufu ya so a kai lamarinsa ga Sarki, da fatan ya umarci a yi bincike sosai. Saboda haka, Yusufu ya ce wa wanda ya yi imani zai fito daga kurkuku: "Ka ambace ni a wajen ubangijinka." (Aya ta 42) Ya roƙe shi ya ambaci lamarinsa da halin da yake ciki ga Sarki, ya kuma faɗa masa gaskiyar da ya gani a tare da shi. Ya kira shi ubangijinsa ne saboda shi ne sarkin da yake miƙa wuya gare shi.
Joseph was an innocent prisoner, jailed on the strength of false accusations, without any proper investigation of his case. It may be that the incident of the Chief Minister’s wife and the other women was portrayed to the King in a way that totally misrepresented the facts, as often happens in such cases. It was only natural then that Joseph wanted his case to be put to the King in the hope that he would order that it be looked into properly. Hence, Joseph “said to the one whom he believed would be released: ‘Remember me in the presence of your lord.’“ (Verse 42) He actually asked him to mention his case and situation to the King and to tell him of the truth he had seen in him. He describes him as his lord because he was the ruler to whom he submitted.
Kalmar 'Ubangiji' a nan tana nufin 'shugaba, mai mulki, mutum mai iko da aka yarda da shi, kuma mai shar'anta doka'. Wannan yana ƙara jaddada ma'anar ubangijintaka a cikin ƙamusin Musulunci.
The term ‘lord’ here means ‘master, ruler, a person of acknowledged authority and a legislator’. This re-emphasizes the meaning of lordship in Islamic terminology.
Chini sūratu ya bar ambatar cewa mafarkan fursunoni biyu sun cika daidai kamar yadda Yusuf ya bayyana. Akwai gibi a nan, kuma akwai ma'ana cewa ya isa mu sani kawai cewa duk wannan ya faru.
Fursunan da Yusuf ya ji zai sami 'yanci, ya sami 'yanci a zahiri, amma bai aikata abin da Yusuf ya roƙa ba. Ya manta da dukan darussan da Yusuf ya koya masa. Ya manta da tuna Ubangijinsa na gaskiya, domin ya shagala da bukatun rayuwa a fadar sarki bayan ya koma can. Hakika, ya manta da Yusuf gaba ɗaya: "Amma Shaidan ya sa shi ya manta da ambaton Yusuf ga ubangijinsa, saboda haka ya zauna a kurkuku shekaru da dama." (Aya ta 42)
At this point, the sūrah leaves out mentioning that the two prisoners’ dreams came true in exactly the manner Joseph described. There is a gap here, as well as an implication that it is sufficient for us to know that all this took place. The prisoner whom Joseph felt would be released was actually released, but he did not act on what Joseph requested. He forgot all the lessons that Joseph had taught him. He forgot to remember his true Lord as he was distracted by the demands of life in the palace after he returned there. Indeed, he forgot all about Joseph: “But Satan caused him to forget to mention Joseph to his lord, and so he remained in prison for several years.” (Verse 42)
Ma'anar karin magana "shi" a jumlar ƙarshe tana komawa ga Yusufu. Allah ya so ya koya masa darasi domin ya yanke dukkan dangantaka don ya fifita dangantakarsa da Allah Kansa. Saboda haka, bai sanya samun abin da yake so ya dogara ga wani mutum ko ga wani abu da ya shafi mutum ba. Wannan wani bangare ne na girman da Allah ya ba Yusufu. Bayin Allah na gaskiya ya kamata su sadaukar da kansu gaba ɗaya ga Allah. Sun zama su bar dukkan shawarwari game da rayuwarsu ga Allah shi kaɗai. Idan raunin ɗan Adam ya fara hana hakan, sai Ya ba su alherinSa, ya sa ba za su iya ɗaukar wata hanya daban ba, don su san albarkarsa. Daga nan sai su iya karɓarsa saboda ƙauna da biyayya ga Allah. Sannan Ya ƙara musu albarkunSa da alherinSa.
The pronoun ‘he’ in the last clause refers to Joseph. God wanted to teach him a lesson so that he would sever all ties in favour of his tie with God Himself. Hence, He did not make the achievement of what he wanted dependent on any human being or on anything relating to a human being. This is an aspect of the honour God gave Joseph. God’s true servants should be totally dedicated to Him. They must leave all decisions concerning their lives to God alone. When human weakness initially makes this impossible, He bestows on them His grace and makes them unable to adopt a different attitude so that they know its blessing. They are then able to accept it out of love and obedience to God. He then gives them more of His blessings and grace.