Bayan labarin Yusuf dalla-dalla, surar yanzu ta fara yin sharhi a kansa, tana nuna wasu muhimman al'amura. Domin bayyana su, tana taba wasu abubuwan da suke bayyana sosai a cikin faffadan sararin duniya da ke kewaye da mu, da wasu da suke zurfi cikin ran ɗan adam, ko masu alaƙa da al'ummomi da mutanen da suka gabata, ko kuma waɗanda suke cikin duniyar da ke bayan iyakar fahimtar ɗan adam. Za mu tattauna su yayin da suka zo a wannan sashe na ƙarshe, muna mai nuni tun farko cewa an tsara su ne da wata manufa ta musamman.

Having narrated Joseph’s story in detail, the sūrah now begins commenting on it, pointing out some fundamental issues. To clarify these, it touches on certain aspects that are clearly apparent in the expanse of the universe around us, and others that are deep in the human soul, or relevant to former nations and communities, or which belong to the realm that lies beyond the reach of human perception. We will discuss these as they occur in this final passage, pointing out at the outset that they are ordered with a specific objective in mind.

Labarin Yusuf ba labari ne da mutanen Larabawa da ke zaune tare da Muhammad ﷺ a duk rayuwarsa suka saba ba da labari. Yana ɗauke da wasu sirrika da shi da mutanensa ba su sani ba. A zahiri, waɗannan sirrikan sanannu ne kawai ga mutanen da suka rayu a lokacin abubuwan da suka faru, suka kuma shiga cikinsu. Waɗannan mutane sun daɗe da tafiya. A farkon wannan sura, Allah ya ce wa Annabi Muhammad ﷺ: "Ta hanyar saukar da wannan Alkur'ani Mu ke ba ka labari mafi kyau na labarai. Kafin wannan kana cikin waɗanda ba su sani ba [game da wahayi]." (Aya ta 3) Yanzu bayan an bada labarin gaba ɗaya, sharhin da aka bayar a nan yana da alaƙa sosai da farkonsa: "Wannan labari ne da Muka saukar maka yanzu, yana magana akan abubuwan da suka fi ƙarfin fahimtarka. Ba ka kasance tare da su ba lokacin da suka yanke shawarar shirinsu suka kammala makircinsu." (Aya ta 102)

Joseph’s story was not one that the Arabian people among whom Muĥammad lived all his life used to relate. It includes certain secrets of which neither he nor his people were aware. In fact those secrets were known only to the people who lived through its events and took part in them. These had long gone. At the opening of the sūrah, God tells the Prophet Muĥammad (peace be upon him): “In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].” (Verse 3) Now after the story has been told in full, the comment provided here is closely linked to its opening: “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)

Wannan labari, tare da dukkan cikakkun bayanansa, yana cikin abin da ya wuce iliminka da fahimtarka. Mu ne muke saukar da shi zuwa gare ka. Cewa wahayi ne daga Allah an fahimta sarai daga cewa ba za ka iya sanin sa ta wata hanya ba. Dangane da kai, abu ne da ya wuce isar fahimtarka. Ba ka kasance tare da 'yan'uwan Yusuf ba lokacin da suke tattaunawarsu, wadda aka ambata a sassa daban-daban na wannan sura. Haka nan ba ka kasance tare da su ba lokacin da suke shirya makirci a kan Yusuf da kan mahaifinsu. Haka kuma ba ka kasance tare da su ba bayan da Yusuf ya riƙe ɗan'uwansa ƙarami, lokacin da suke tattaunawa mai zurfi, wadda ta ƙunshi tsare-tsare da shirye-shiryen makirci. Wannan kuma nuni ne ga makircin matan manyan mutane a kan Yusuf, da na mutanen fada waɗanda suka sa aka kulle shi a kurkuku.

That story, with all its intricate details, belongs to what is beyond your knowledge and perception. It is We who reveal it to you. The fact that it is a revelation from God is clearly seen in the fact that you could not have come to know of it by any other means. In so far as you are concerned, it has been something beyond the reach of your perception. You were not present with Joseph’s brothers when they indulged in their consultations to which reference was made in different parts of the sūrah. Nor were you with them when they indulged in their scheming against Joseph, and against their father. Nor were you present with them after Joseph had detained his younger brother, when they were involved in earnest discussion, which involved some planning and scheming. This is also a reference to the scheming of the aristocrat women against Joseph, and of the people of the court who imprisoned him.

Duk da haka, ko da masu imani daga cikinsu suna barin wani ɓangare na kafirci, ta wata siga ko wata, ya shiga zukatansu. Imani na gaskiya yana bukatar a kasance a farke koyaushe, domin duk wani tunani mai wucewa da Shaidan yake ƙoƙarin shigar da shi cikin imaninmu, da kuma duk wata daraja ta duniya da ke cikin wani aiki ko halin da muke yi, dole a cire su nan take. Yin haka shi ne tabbatar da cewa dukkan ayyukanmu mun miƙa su ga Allah kaɗai. Tsantsar imani yana bukatar tsayayyen shawara game da wanda yake da tasiri mafi girma a kan zukatan mutane da ayyukansu. Wannan yana tabbatar da cewa dukkan biyayya ga Allah kaɗai ce. Babu wani kuma da yake da matsayin da yake bukatar ko da ɗan biyayya a gare shi.

Yet even the believers among them allow an element of disbelief, in one form or another, to creep into their hearts. True faith requires being constantly alert so that any fleeting thought that Satan tries to sneak into our beliefs, and every worldly value in any action or attitude we take are removed straightaway. To do so is to ensure that we address all our actions to God alone. Pure faith needs a firm decision in the question of who has the supreme influence on people’s hearts and actions. This ensures that all submission is to God alone. No one else has any position that requires even partial submission.

"Kuma yawancinsu ba sa ma yin imani da Allah ba face sun yi shirka" — no, the rule says the Hausa word for God, not "Allah". Here is the translation: "Kuma mafi yawansu ba sa ma yin imani da Ubangiji face suna haɗa abokan tarayya da Shi." (Ayah ta 106) Suna haɗa wata daraja ta duniya a cikin yadda suke duba al'amura, abubuwa da mutane, ko kuma suna ba wani abu banda nufi da ikon Ubangiji matsayi a cikin abin da ke kawo musu cutarwa ko amfani. Ko kuma suna iya yarda da wani ɓangare na biyayya ga sarki ko maigida wanda bai takaita kansa ga dokar Ubangiji kaɗai ba; ko kuma suna neman cika buri daga wani banda Ubangiji; ko kuma su miƙa hadayarsu ta hanyar da ke neman samun yabon mutane; ko kuma su yi ƙoƙarin tabbatar da wani amfani ko kawar da cutarwa amma ƙoƙarinsu ba a yi shi tsantsar saboda Ubangiji ba; ko kuma su bar wani abu ya shiga ibadarsu wanda ke sa ba a keɓe ta tsantsar ga Ubangiji kaɗai ba. Saboda haka, Annabi ﷺ ya ce: "Shirka, watau haɗa abokan tarayya da Ubangiji, na iya zama mafi ɓoyuwa fiye da yadda tsutsar kwado take tafiya." [Abū Ya'lā ne ya ruwaito daga Ma'qil ibn Yasār.] Maganganun Annabi ﷺ suna ba da misalai da dama na irin wannan shirka ɓoyayye. `Abdullāh ibn `Umar ya ruwaito Annabi ﷺ yana cewa: "Duk wanda ya rantse da wani abu banda Ubangiji, ya yi shirka." [al-Tirmidhī ne ya ruwaito shi.] `Abdullāh ibn Mas`ūd ya ruwaito cewa Annabi ﷺ ya ce: "Tsafe-tsafe da layu alamomin shirka ne." [Ahmad da Abū Dāwūd ne suka ruwaito shi.] Ya kuma ce: "Duk wanda ya sanya tsafi ya haɗa abokan tarayya da Ubangiji." [Ahmad ne ya ruwaito shi.] Haka kuma Annabi ﷺ ya ruwaito wata magana da ya danganta ga Ubangiji a cikin wani hadisi mai tsarki: "Ni ne mafi ƙarancin buƙatar abokan tarayya. Duk wanda ya aikata wani abu, yana haɗa wani da Ni a cikinsa, zan bar shi ga wannan abokin tarayya." A wani hadisin kuma Annabi ﷺ ya ce: "Idan dukkan al'ummomi, na baya, na yanzu da na gaba, suka taru a gaban Ubangiji a Ranar da za ta zo babu shakka, za a yi shela da waɗannan kalmomi: 'Duk wanda ya haɗa abokin tarayya da Ubangiji a duk wani aiki da ya yi saboda Ubangiji, ya nemi ladansa daga wani banda Ubangiji. Domin Ubangiji shi ne mafi ƙarancin buƙatar abokan tarayya.'" “Imamu Ahmad ya ruwaito cewa Annabi ﷺ ya yi gargaɗi: “Abin da na fi tsoro a kanku shi ne ƙaramin shirka.” Sa’ad da sahabbansa suka tambaye shi ya bayyana abin da yake nufi da ƙaramin shirka, ya ce: “Riya. Idan mutane suka zo da ayyukansu a Ranar Lahira, Allah zai ce musu: ‘Ku je wajen waɗanda kuke yi wa zagon ƙasa a rayuwarku ta farko, ku nemi ladanku a wajensu.’” Waɗannan su ne ɓoyayyun nau’o’in haɗa abokan tarayya da Allah. Saboda haka, ana buƙatar a kasance a faɗake akai-akai domin a cire duk wata alamarsa, don imaninmu ya zama na gaskiya kuma tsarkakke.”

Yanzu tambaya ta taso: me ne waɗannan mutane suke jira, tun da suna ci gaba da juyawa baya, ba sa kula da duk alamomin da ke cikin sararin halitta waɗanda ke nuna Allah da tauhidinsa? Me suke jira bayan sun juya baya daga saƙonnin Allah, waɗanda ba a nemi wata ladan kuɗi a kansu ba? "Shin suna jin tabbacin cewa azabar Allah mai rufe kowa da kowa ba za ta sauka a kansu ba, ko kuma cewa Ranar Tashin Alƙiyama ba za ta zo musu ba kwatsam, alhali ba su sani ba." (Aya ta 107)

Now the question arises: what are those people waiting for when they continue to turn away and pay no heed to all the signs that are present in the universe pointing to God and His oneness? What are they waiting for after they have turned away from God’s revelations, for which they have been asked no recompense? “Do they feel confident that the overwhelming scourge of God’s punishment will not fall upon them, or that the Last Hour will not come upon them suddenly, taking them unaware.” (Verse 107)

Wannan wata kakkausar magana ce da aka yi niyyar tada su daga barcin sakaci, don kada su sha wahalar sakamakonta. Lokacin azabar Allah ba wanda ya sani. Yana iya sauka a kansu ba zato ba tsammani, ko kuma tashin Alkiyama da ranar sakamako, tare da dukan wahalarta, na iya zuwa kwatsam, suna cikin rashin sani. Kofofin da ke kai zuwa duniyar lahira duk an rufe su, ba su barin wani ido ko kunne ya shiga ta cikinsu. Babu wanda ya san abin da lokaci na gaba zai kawo. Yaya za a yi wadanda suke juya baya ga ayoyin Allah su ji cewa suna cikin aminci?

This is a powerful touch which is meant to wake them up and shed their negligent attitude, so that they do not suffer its aftermath. The timing of God’s punishment is unknown to anyone. It may strike them suddenly, or it may be that the Last Hour is so near, and the Day of Judgement, with all its suffering may come suddenly, taking them unaware. The doors leading to the world beyond are all closed, allowing no eye or ear to penetrate through it. No one knows what the next moment brings. How is it that those who turn away from God’s signs feel secure?

Ayoyin Alkur'ani, waɗanda ke ƙunshe da saƙon Allah, suna hannunsu, kuma alamomin da Allah ya sanya a cikin sararin duniya suma suna nan domin kowa ya gani ya yi tunani a kansu. Amma mafi yawan mutane sukan wuce ta duka biyun ba tare da kula da su ba, suna haɗa abokan tarayya da Allah, ko dai a fili ko a ɓoye. Sai dai Manzon Allah ﷺ zai bi hanyarsa, tare da waɗanda suke bin sa, suna tsayawa kan madaidaiciyar hanya ba tare da karkata ba, kuma ba su barin komai ya raunana ƙudurinsu na bin ta. "Ka ce:

The verses of the Qur’ān, which embody God’s message, are within their grasp, and the signs God has placed in the universe are also there for all to behold and contemplate. But most people pass by both paying no heed, associating partners with God, either openly or in a subtle way. God’s Messenger, however, will follow his own way, joined by those who follow him, maintaining the right path, without any deviation, and allowing nothing to influence their determination to follow it. “Say:

Sūrah ɗin yanzu yana magana ne a kan dokar Allah game da saƙonnin da aka ba annabawa, waɗanda suka isar da su. Haka kuma yana magana a kan wasu daga cikin alamomin da aka nuna a cikin ƙaddarar da wasu al'ummomin da suka wuce suka fuskanta. A matsayin Manzon Allah, Muhammadu ﷺ yana da magabata da yawa, kuma saƙonsa ba shi da misali a baya. Saboda haka, mutane su yi tunani a kan abin da ya faru da al'ummomin da suka gabata waɗanda ba su yi imani da manzanninsu ba, suka ƙi bangaskiya.

The sūrah now refers to the divine law concerning the messages given to prophets who delivered them. It also refers to some of the signs shown in the fate met by some past generations. As a Messenger of God, Muĥammad has many predecessors, and his message is not without precedent. Hence people should consider what happened to earlier communities which did not believe their messengers and rejected the faith.

Makomarsu tana ba da wasu alamomi bayyanannu waɗanda kowane mai kallo zai iya gani.

Their fate provides some signs that are clearly visible to all beholders.

"Kuma kafin lokacinka, ba mu aika kowa ba face maza da Muka yi musu wahayi, muna zabe su daga cikin mutanensu. Shin ba su yi tafiya a cikin duniya ba, su ga yaya ƙarshen waɗanda suka kafirta a gabaninsu ya kasance? Kuma tabbas gidan lahira ya fi alheri ga waɗanda suke tsoron Allah. Shin, to, ba za ku yi amfani da hankalinku ba?" (Aya ta 109) Note: The rules require "God" rather than "Allah" in the translation, so the correct rendering is: "Kuma kafin lokacinka, ba mu aika kowa ba face maza da Muka yi musu wahayi, muna zabe su daga cikin mutanensu. Shin ba su yi tafiya a cikin duniya ba, su ga yaya ƙarshen waɗanda suka kafirta a gabaninsu ya kasance? Kuma tabbas gidan lahira ya fi alheri ga waɗanda suke tsoron Ubangiji. Shin, to, ba za ku yi amfani da hankalinku ba?" (Aya ta 109)

“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? Better indeed is the life to come for those who remain God-fearing. Will you not, then, use your reason?” (Verse 109)

Tunanin makomar al'ummomin da suka gabata tabbas zai girgiza ko da zukatan da suka taurare. Za mu iya tunanin motsinsu, ayyukansu da yadda suke ji, kuma mu zana hoton yadda suke gudanar da harkokinsu a wadannan wurare, suna tafiya daga wannan wuri zuwa wani, cike da bege, tsoro da buri, suna duban gaba, sai ga shi ba zato ba tsammani sun tsaya cak, dukkan gabobinsu da hankalinsu sun mutu gaba daya. Unguwanninsu sun zama marasa rai, kuma sun tafi. Duk ya zama babu komai. Abin da ya rage shi ne wani babban rami mara komai. Tunani a kan wadannan al'amura tabbas zai girgiza ko da zukatan da suka fi taurin kai da zalunci. Saboda haka, Alkur'ani yana riko da hannunmu don nuna mana makomar al'ummomin farko, sau da sau.

Haka dai ita ce hanyar da aka saba bi wajen kiran mutane zuwa saƙon Allah.

Such is the normal line of events when it comes to advocacy of God’s message.

Wahala da tsanani suna da muhimmanci har sai duk kokari da kuzarin masu kiran wannan gaskiya sun kare. Idan mutane suka yanke kauna daga nasara gaba daya, to a lokacin ne Allah ke bayar da ita. Wadanda suka cancanci a ceci su za a tsira daga halakar da ke mamaye wadanda suka musanta gaskiya, da kuma daga zaluncin masu rike da mulkin duniya. Karfin Allah yana bugun azzalumai, kuma ba za su iya tsayayya da shi ta kowace hanya ba. Ba karfinsu ko karfin masu taimakonsu da zai iya hana azabar Allah.

Hardship and adversity are necessary until all the efforts and energy of its advocates are exhausted. When people so despair of victory, it is given by God. Those who deserve to be saved will be saved from the destruction that engulfs the others who deny the truth and from the tyranny of those who wield worldly power. God’s might strikes the evil-doers and they can in no way resist it. Neither their own nor their supporters’ power can prevent God’s punishment.

Wannan ita ce hanyar da ta saba, domin goyon bayan Allah ba ya zuwa da rahusa. Da ace haka ne, da an sami yawan wasa da sakaci game da yada saƙon Allah. Da ba za a rasa mutanen da ke ikirarin cewa su masu yada gaskiyar saƙon ba ne ba, tun da ba za a biya ƙaramin farashi kafin a ba da goyon bayan Allah ba. Bai kamata a taɓa wasa da saƙon gaskiya ba. Yana samar da cikakkiyar hanyar rayuwa da tsari da za a aiwatar. Saboda haka, dole ne a kare shi daga masu yada ƙarya waɗanda ba su shirya biyan farashin ba. Idan farashin ya yi yawa, gaskiya kuma ta bayyana a fili a bisa bangon wahala da masifa, to masu yada gaskiya na hakika su ma suna bambantuwa da tsayuwarsu. Ba sa watsi da saƙonsu ko da suna iya jin cewa ba za su taba ganin nasara a rayuwarsu ba.

This is the normal way because God’s support does not come cheap. Had it been so, there would be a lot of frivolity about the advocacy of God’s message. There would be no shortage of people claiming to be advocates of the true message, since there would only be a small price to pay before God’s support were given. The message of the truth should never be treated with frivolity. It provides a complete way of life and a code to be implemented. Hence, it must be protected against false advocates who are not prepared to pay the price. When the price is high, and the truth emerges clearly against the background of hardship and adversity, true advocates are also distinguished by their steadfastness. They do not abandon their message even though they may feel that they will never see victory in their lifetime.

Kiran da'awar saƙon Allah ba jari ne na ɗan gajeren lokaci ba, wanda dole ne ya haifar da riba a wani ƙayyadadden lokaci, ko kuma mutane su koma wani jari daban suna neman riba mafi kyau. Babu wanda ya ɗauki aikin kiran saƙon Allah a cikin yanayi mai gaba da al'umma marar Musulunci wadda ke miƙa wuya ga wani iko banda na Allah, da zai yi tunanin cewa aikinsa zai zama mai sauƙi, ko kuma jarinsa zai samar da riba cikin sauri.