Dangane da Sayyiduna Yusuf (as), an ce al'ummar da ya rayu a cikinta al'umma ce ta Jahiliyya, inda akida ta Shirki ta yi rinjaye. A cikin wannan al'umma, lalacewar ɗabi'a ta yaɗu ko'ina, kuma Sayyiduna Yusuf ya fuskanci jaraba da zalunci a cikinta har ya kai ga mutane suka yanke shawarar tsare shi a kurkuku, lokacin da suka ga alamun rashin laifinsa. Sarki ya fitar da shi daga kurkukun lokacin da ya fahimci yadda Yusuf (as) yake iya fassara mafarki sosai, kuma ya fahimci gaskiyar Yusuf.

Regarding Sayyiduna Yusuf (as), they say that the society in which he lived was a Jaahili society, in which the creed of Shirk was dominant. In that society, the moral corruption was widespread and Sayyiduna Yusuf was open to temptation and injustice in it to the extent that the people decided to imprison him when they saw the signs of his innocence. The King took him out of the prison when he realised how well Yusuf (as) could interpret dreams, and realised Yusuf ’s honesty.

Don haka Sarki ya zaɓe shi, ya kuma ajiye shi kusa da shi. Saboda haka Sayyiduna Yusuf (as)

So the King chose him and kept him close. So Sayyiduna Yusuf (as)

Ya tambayi sarki ya sanya shi a kan rumbunan ajiyar abinci, sai sarki ya amince da bukatarsa. Don haka Yusuf ya dauki nauyin wata ma'aikata a cikin tsarin mulki da dokar jahiliyya, wadda aka sani da cewa ta saba wa shari'ar Bani Isra'ila. Ta fuskar aiwatarwa, Sayyiduna Yusuf yana bisa 'addinin sarki', watau ikonsa da mulkinsa, har ya kai ga cewa dole ya yi amfani da dabarar komawa ga dokar Ya'qub domin ya ajiye dan'uwansa a wurinsa. Wannan ya faru ne lokacin da ya shirya wata dabara ga dan'uwansa, ta hanyar zarginsa da satar kaya, domin barawo bisa ga shari'ar Ya'qub bawa ne.

asked the King to put him in charge of the storehouses, and so the King accepted his request. So Yusuf assumed the responsibility of a ministry in a Jaahili rule and system, which was known to contradict the Sharee’ah of Bani Israel. In terms of implementation, Sayyiduna Yusuf was on the ‘deen (system) of the King’, ie his authority and rule, to the extent that he needed to use the trick of referring to the law of Ya’qub in order to keep his brother with him. This was when he planned a trick for his brother, by accusing him of (committing) theft, because the thief is enslaved according to the Sharee’ah Ya’qub.

Suna kuma ƙara da cewa bai kamata a ce wannan hukunci an keɓe shi ga Sayyiduna Yusuf ba, domin keɓewa tana buƙatar dalili. Wannan saboda asali duk abin da aka ambata game da Annabawa da shiriyarsu an yi nufin a koyi da shi kuma a bi shi.

They add to this by saying that it should not be said that this is specific to Sayyiduna Yusuf, because specification requires evidence. This is because in origin anything mentioned regarding the Prophets and their guidance is intended to be emulated and followed.

Har ila yau sun ce babu wanda ya kamata ya ce wannan daga Shari'ar waɗanda suka gabace mu yake, domin maudu'in hukunci ba daga furu'in Shari'a ba ne wanda ake iya samun saɓani a cikin hukunce-hukuncen, a'a, daga Usul ne, waɗanda ake yarjejeniya a kansu. Wannan kuma saboda Sayyiduna Yusuf ya yarda da cewa, "Hukunci ba na kowa ba ne sai na Allah." [TMQ 12:40], kuma duk da amincewarsa, ya ci gaba da shiga cikin yin hukunci.

In addition they say that nobody should claim that this is from the Shar’a of those before us, because the subject of ruling is not from the furu’ (branches) of the Sharee’ah over which there may be differences in the laws, rather it is from the Usul, which are agreed upon. This is also because Sayyiduna Yusuf acknowledged that, “The Command is for none but Allah.” [TMQ 12:40], and despite his acknowledgement, he still participated in ruling.

Duk wanda ya yi nazarin ayoyin Suratu Yusuf da suka shafi wannan magana, zai lura cewa wannan ra'ayin da ke halatta shiga cikin tsarin kufurci an gina shi ne a kan ayoyi biyu masu zuwa: "Bai iya kama ɗan'uwansa ta dokar sarki ba, sai dai Allah ya so hakan" [TMQ 12:76], da kuma: "(Yusuf) ya ce: 'Ka sanya ni a kan ma'ajiyar ƙasar.'" [TMQ 12:55]. Sun fassara su ta hanyar da ta dace da ra'ayinsu. Sun manta da dukkan ka'idoji da addinin Musulunci ya gina a kansu wadanda suka saba wa ra'ayinsu, kuma sun yi watsi da ayoyin da suka saba wa wannan fahimta. Har ma sun watsar da batun kasancewar Annabawa marasa laifi. Idan fahimtarsu game da wadannan ayoyi biyu ta rushe, to duk abin da suka gina game da batun Sayyiduna Yusuf (AS) zai rushe.

The one who studies the ayaat from Surah Yusuf, which relate to this subject, will notice that this opinion, that permits participation in the systems of kufr, is based on the two following ayaat; “He could not take his brother by the deen (law) of the King (as a slave), except that Allah willed it.” [TMQ 12:76], and; “(Yusuf) said: ‘Set me over the store-houses of the land.’” [TMQ 12:55]. They explained them in a manner that agrees with their opinion. They forgot all the principles upon which Islam is built that are contrary to their opinion, and ignored the ayaat that contradicted this understanding. They even dismissed the subject of the infallibility of the Prophets. If their understanding of these two ayaat collapsed, then everything they built on the subject of Sayyiduna Yusuf (as) collapses.

Annabawa su ne tsarkakan Allah 􀀬 daga cikin halittunsa, kuma zababbunsa. Yana zabar su don yada addininsa. Su ne abin koyi kuma misali ga mutanensu. Su ne ainihin misalan biyayya da bin umarni, domin sun aiwatar da umarninsa ta hanya mafi kyau. Allah 􀀬 ya kiyaye su daga zunubai da jarabawa, ya sa su tsaya tsayin daka a kan gaskiya, kuma ya ba su taimakonsa. Sayyiduna Yusuf (as) yana cikin wannan zabaɓɓen rukuni. Allah 􀀬 ya yabe shi, ya ba shi yabo mai haske a cikin ayoyi fiye da ɗaya. Ya ce: “Haka ne Ubangijinka zai zaɓe ka, ya koya maka fassarar mafarkai, ya cika ni'imarsa a kanka…” [TMQ 12:6]. Ya kuma ce: “Lokacin da (Yusuf) ya kai cikakkiyar girmansa, mun ba shi hikima da ilimi, haka muke saka wa masu kyautatawa (Muhsineen).” [TMQ 12:22].

The Prophets are the pure ones of Allah 􀀬 from His creation and His chosen ones. He selects them to spread His deen. They are the example and model for their people. They are the true examples of subservience and adherence, since they undertook His command in the best way. Allah 􀀬 has protected them from sins and temptations, and made them firm on the truth and granted them His Help. Sayyiduna Yusuf (as) is from this chosen group. Allah 􀀬 has praised him and given him a brilliant commendation in more than one ayah. He 􀀬 said; “Thus will your Lord choose you and teach you the interpretation of dreams and perfect His favour on you…” [TMQ 12:6]. He 􀀬 said; “And when he (Yusuf) attained his full manhood, We gave him wisdom and knowledge, thus we reward the Muhsineen (those who do good).” [TMQ 12:22].

Ya ce: "Haka aka yi, domin Mu karkatar da shi daga mugunta da fasikanci."

He 􀀬 said; “Thus it was, that We might turn away from him evil and illegal sexual intercourse.

Lalle ne shi yana cikin bayinmu zababbu, masu shiriya.” [TMQ 12:24]. Ya ce: “Ta haka muka tabbatar da Yusuf a kasar, zai yi mulki a cikinta yadda ya so. Muna bayar da rahamarmu ga wanda muke so, kuma ba mu bari ladar masu kyautatawa ta salwanta ba.” [TMQ 12:56] Ya kasance mai kira zuwa ga Allah ﷻ na mafi girman matsayi. Al-Qur’ani ya ambaci cewa lokacin da abokan zamansa a kurkuku suka tambaye shi game da fassarar mafarkinsu, ya ce: “Shin ubangiji (ilahai) daban-daban sun fi kyau ko Allah, Daya, Mai rinjaye? Ba ku bautawa wani face Shi, sai dai sunaye da kuka sanya (kuka kirkira), ku da iyayenku, wadanda Allah bai saukar da wata hujja a kansu ba. Hukunci ba na kowa ba ne sai na Allah. Ya umarce ku da kada ku bauta wa kowa sai Shi, wannan ita ce addini madaidaici, amma yawancin mutane ba sa sani.” [TMQ 12:39-40] Ya kasance mai tsarki, daure da Allah ﷻ kuma yana neman kariya a wurinSa. Don haka Allah ﷻ ya kiyaye shi daga dabarun mata da daga dabarun matar Al-Aziz, wadda maganarta Al-Qur’ani ya ambata: “Kuma lalle ne na nemi in rude shi, amma ya ki. Kuma yanzu idan bai yi biyayya ga umarnina ba, tabbas za a jefa shi a kurkuku, kuma zai kasance cikin wadanda aka wulakanta.

Surely he was one of Our chosen, guided slaves.” [TMQ 12:24]. He 􀀬 said; “Thus did We establish Yusuf in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of the Muhsinoon (those who do good).” [TMQ 12:56] He was a da’ee (carrier of da’wah) to Allah 􀀬 of the highest type. The Qur’an mentions that when his companions in prison asked him about the interpretation of their dreams he said; “Are many different lords (gods) better or Allah, the One, the Irresistible? You do not worship besides Him, but only names that you have named (forged), you and your fathers, for which Allah has sent down no authority. The command (or judgement) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:39-40] He was chaste, bound by Allah 􀀬 and seeking protection with Him. So Allah 􀀬 turned him away from the tricks of women and from the tricks of al-Aziz’s wife, whose statement has been mentioned by the Qur’an; “And I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.

Ya ce: "Ya Ubangijina! Kurkuku ya fi so a wurina fiye da abin da suke kira ni zuwa gare shi."

He said: ‘O my Lord! Prison is more to my liking than that to which they invite me.

Sai ka juya mini makircinsu, zan karkata gare su, in kuma zama ɗaya daga cikin jahilai.” Sai Ubangijinsa ya amsa addu'arsa, ya juyar da makircinsu daga gare shi. Lalle ne Shi ne Mai ji, Masani.” [TMQ 12:32-34]. Mutane sun shaida tsarkinsa, kyawunsa da gaskiyarsa. Abokan zamansa biyu a kurkuku suka ce masa: “Ka bamu labarin fassarar wannan, lalle mu, muna ganin kai ɗaya ne daga cikin Muhsinun (masu aikin alheri).” [TMQ 12:36]. Ɗaya daga cikin abokan zaman biyu, wanda aka saki bayan Sarki ya ga mafarkinsa, ya ce wa Yusufu:

Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant.’ So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.” [TMQ 12:32-34]. The people testified to his chastity, goodness and honesty. His two companions in prison said to him; “Inform us of the interpretation of this, verily, we think you are one of the Mushsineen (those who do good).” [TMQ 12:36]. One of the two companions, who was freed after the King saw his dream, said to Yusuf:

“Ya Yusuf, mai gaskiya!” [TMQ 12:46]. Bayan da ya ki fita daga kurkuku sai an tabbatar da rashin laifinsa, mata suka ce: “Matan suka ce: ‘Allah ya kiyaye! Ba mu san wani mugun abu game da shi ba!’ Matar Al-Aziz ta ce: ‘Yanzu gaskiya ta bayyana (ga kowa), ni ce na nemi in lalata shi, kuma tabbas shi mai gaskiya ne.’” [TMQ 12:51]. Sarki, da ya burge shi, ya ce: “Ku kawo mini shi domin in sa shi kusa da ni.” [TMQ 12:54]. ’Yan’uwansa suka ce, bayan ya yanke shawarar riƙe ɗan’uwansu:

“O Yusuf, the man of truth!” [TMQ 12:46]. After he refused to come out of prison unless his innocence was manifest, the women said; “The women said: ‘Allah forbid! No evil know we against him!’ The wife of Al- Aziz said: ‘Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful.’” [TMQ 12:51]. The King, impressed by him, said; “Bring him to me that I may attach him to my person.” [TMQ 12:54]. His brothers said, after he decided to take his brother:

“Saboda haka ka kama ɗaya daga cikinmu a madadinsa. Lallai mu muna ganin kai mai kyautatawa ne.” [TMQ 12:78]. Sayyiduna Yusuf (as) ya amince cewa abin da Allah 􀀬 ya ba shi na falala, saboda taqwarsa ne da jajircewarsa wajen biyayya, da kuma nisantarsa daga zunubai. Ya ce: “Ya ce: ‘Ni ne Yusuf, kuma wannan ɗan’uwana ne. Lallai Allah ya yi mana falala. Lallai duk wanda ya bi Allah da taqwa, ya kuma yi haƙuri, to tabbas Allah ba ya ɓata ladan masu kyautatawa.’” [TMQ 12:90] Ta yaya zai yiwu wasu Musulmi su zargi wanda yake da irin wannan matsayi wanda Allah 􀀬 ya shaida shi, kuma wanda babu wanda ya zarge shi a cikin waɗanda suka haɗu da shi? Wannan duk duk da cewa babu komai, ko da alama ɗaya ce kawai a cikin Alƙur’ani, da ke nuna cewa yana yin hukunci da dokokin sarki.

“So take one of us in his place. Indeed we think that you are one of the Muhsinuun (those who do good).” [TMQ 12:78]. Sayyiduna Yusuf (as) acknowledged that what Allah 􀀬 had favoured him with, was because of his Taqwa and steadfastness, in obedience and his staying away from sins. He said; “He said: ‘I am Yusuf, and this is my brother. Allah has indeed been gracious to us. Verily, he who fears Allah with obedience to Him, and is patient, then surely, Allah makes not the reward of the Musinoon (good-doers) to be lost.’” [TMQ 12:90] How is it possible for some Muslims to accuse someone of such status to whom Allah 􀀬 bears witness, and who was not accused by anyone that met him? This is despite there is nothing, not even a single indication in the Qur’an - that shows that he used to rule by the laws of the King.

Babu wani ambato da ya nuna cewa ya yi hukunci da wani abu, sai dai wannan: "Suka ce: 'Hukuncin shi ne, duk wanda aka samu kwandon (kayan sarki) a cikinsa, shi ne za a kama shi saboda laifin.'" [TMQ 12:75]. Wannan hukunci yana bisa Shari'ar Ya'qub (a.s.). Babu wata alama ko wani ilimi da ke nuna cewa ya yi hukunci da wani abu banda abin da Allah ﷻ ya saukar. Hujjarsu mai shakku ta samo asali ne daga wannan ayar:

There is no mention of any rule with which he ruled, except the one that is; “They (Yusuf ’s brothers) said: ‘The penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime).’” [TMQ 12:75]. This rule was according to the Sharee’ah of Ya’qub (as). There is no indication to any knowledge that he ruled by something other than what Allah 􀀬 had revealed. Their suspicious argument has come from the following ayah:

"Ba zai iya kama ɗan'uwansa bisa dokar sarki ba (a matsayin bawa), sai dai in Allah ya so." [Suratu Yusuf, 12:76]. Wannan aya, idan aka yi mata bayani da tafsiri daidai, to wannan shubhar (zato ko tuhuma) za ta kau, kuma da'awarsu za ta rushe.

“He could not take his brother by the law of the King (as a slave), except that Allah willed it.” [TMQ 12:76]. This ayah, when it is explained with the correct tafseer (interpretation), then this shubhah (suspicion) is removed and their claims fall apart.

Ayar da ke cikin wannan aya ta rikitar da masu goyon bayan wannan tafarki, don haka sai suka yi bayaninta ta hanyar da ta dace da matsayinsu. Bayaninsu kuwa shi ne kamar haka.

The ayah was ambiguous to the advocates of this approach, so they explained it in a way that suits their position. So their explanation was as follows.

Bayan shekarun yunwa sun auku, mutane suka fara zuwa wurin Yusuf (AS).

After the famine years occurred, people started to come to Yusuf (as)

daga ko'ina don ba su wani abu daga amfanin gona da ya ajiye ta hanyar kula da shi, kuma rabon sa Sarki ya dora masa alhakinsa. 'Yan'uwansa suka zo, sai ya gane su, alhali su ba su gane shi ba. Ya gaya wa ƙanensa cewa shi ɗan'uwansa ne, domin kada ya damu. Ya shirya wata dabara ga 'yan'uwansa, ya sanya kofin sha (siqayah) a cikin sirdin raƙumin ɗan'uwansa, ba tare da wani ya lura ba. Sai ya ce ya ɓace, sai wani ya yi shela cewa masu ayarin raƙuman sun yi sata. Suka ware wa wanda ya same shi kaya ɗaya na raƙumi. 'Yan'uwan Yusuf (AS) suka ƙi zargin da matuƙar ƙarfi. Waɗanda suke kula da rabon daga cikin mataimakan Yusuf (AS) suka ce: "To, me zai zama hukuncinsa, idan kun kasance maƙaryata?" [TMQ 12:74]. 'Yan'uwan Yusuf suka ce: "Hukuncinsa ya zama: wanda aka samu a cikin jakarsa, shi za a riƙe a matsayin bawa domin ramuwa." [TMQ 12:75], wato barawo za a ɗauke shi a matsayin bawa (wanda aka mayar da shi bawa). Wannan yana bisa ga Shari'ar Ya'kub (AS). Sai Yusuf (AS) ya fara bincika kayansu kafin kayan ƙanensa. Sa'an nan ya fitar da shi daga cikin kayan ƙanensa, don haka hukuncinsa shi ne a riƙe shi a matsayin bawa kuma a mayar da shi bawa. Sa'an nan ayar ta zo da cewa game da Sayyiduna Yusuf (AS): "Bai iya riƙe ɗan'uwansa bisa dokar Sarki ba." [TMQ 12:76]. Wasu sun bayyana cewa wannan na nufin Shari'a da Nizam (tsarin mulki) na Sarki. Wannan yana nufin Sarkin Masar yana da Shari'a da tsarin mulki, Sayyiduna Yusuf (AS) kuma yana mulki da Shari'a da tsarin wannan Sarki. A cikin wannan matsala, ya shirya wata dabara da za ta sa ya riƙe ɗan'uwansa a gefensa. Don haka sai ya yi amfani da wata dabara cikin ladabi, domin su da kansu su faɗi hukuncin da za a yanke musu. Bai gaya musu cewa hukuncin barawo bisa dokar Sarki shi ne kaza da kaza ba. Amma a maimakon haka ya sa su yanke hukunci bisa ga shari'ar Ya'qub, don ya riƙe ɗan'uwansa tare da shi.

from everywhere to give them something from the crops that he had saved by his management, and whose distribution the King had charged him with. His brothers came, and he recognised them while they did not recognise him. He told his younger brother that he was his brother, so that he would not be grieved. He planned a trick for his brothers, and put the siqayah (drinking vessel) in the saddle of his brother’s camel, without anybody noticing. So he said that he had lost it, and somebody announced that the owners of the camel caravan had stolen. They assigned one camel load for the one who finds it. The brothers of Yusuf (as) rejected the accusation with great vehemence. Those who supervised the distribution from amongst the aides of Yusuf (as), said; “What then shall be the penalty of him, if you are (proved to be) liars.” [TMQ 12:74]. Yusuf ’s brothers said; “The penalty should be that he, in whose bag it is found, should be held (as a bondman) for the atonement.” [TMQ 12:75], which means the thief would be taken as a bondsman (enslaved). This was in accordance with the Sharee’ah (law) of Ya’qub (as). So Yusuf (as) started to search their baggage before his younger brother’s baggage. He then brought it out of his younger brother’s baggage, so his penalty was to be taken as a bondsman and enslaved. Then came the ayah that said about Sayyiduna Yusuf (as); “He could not take his brother by the law of the King.” [TMQ 12:76]. Some of them explained it to mean the Sharee’ah (law) and Nizam (system) of the King. This meant that the King in Egypt had a Sharee’ah and a system, and Sayyiduna Yusuf (as) governed with the Sharee’ah and system of this King. In this problem, he planned a trick by which he could keep his brother at his side. So he resorted to a polite plot, to make them pronounce themselves the penalty by which they will be accounted. He did not tell them that the penalty of the thief according to the law of the King is such and such. Rather he made them pronounce the verdict according to the law of Ya’qub, so as to keep his brother with him.

Bayanin wannan aya ta wannan hanya shi ya sa suka fito da wannan fahimta.

The explanation of this ayah in this manner has made them come out with this understanding.

Idan muka duba kalmar ‘deen’ a harshen Larabci, za mu ga cewa tana daga cikin kalmomin da aka saba amfani da su, waɗanda ke ɗauke da ma'ana fiye da ɗaya. A cikin ƙamus ɗin Lisan al-Arab (harshen Larabawa), an ce ‘deen’ na nufin tilastawa da biyayya. Don haka ‘dintuhum fa danoo’ na nufin ‘na tilasta musu, sai suka yi biyayya.’ Deen kuma na nufin lada da kyauta. Kana cewa ‘dintuhu for his action deenun’ don nufin ‘na sãka masa’. Haka kuma ‘Youm al-deen’ na nufin ‘ranar sakamako.’ Deen kuma na nufin lissafi, kamar yadda Allah ﷻ ya ce: “Mamallakin Ranar Sakamako.” [TMQ 1:3] Deen kuma na nufin Shari'a da mulki, kamar yadda Allah ﷻ ya ce: “Ku yaƙe su har babu sauran fitina, addinin kuma ya zama gaba ɗaya na Allah.” [TMQ 8:39]. Deen na nufin wulakanci da bauta, kuma ‘madeen’ shi ne bawa, al-madeenah kuwa ƙasar da aka mallaka, kamar yadda Allah ﷻ ya ce: “Shin, mu ne za a yi mana hisabi?” [TMQ 37:53], ma'ana ‘mallakakku’. Haka ma cikin faɗarsa ﷻ: “To, me ya sa ba ku mayar da ita (ran) ba – idan kuna da gaskiya, kun kasance ba ku da iko?” [TMQ 56:86-87]. ‘Madeeneen’ a nan na nufin mallakakku.

If we refer to the word ‘deen’ in the Arabic, we find it of the common words, which carry more than one meaning. In the dictionary Lisan al- Arab (the arab tongue), it states that, ‘deen’ means the coercion and obedience. So ‘dintuhum fa danoo’ means ‘I coerced them, so they obeyed.’ Deen also means the reward and the prize. You say ‘dintuhu for his action deenun’ to mean ‘I rewarded him.’ Also ‘Youm al-deen’ means the ‘day of recompense.’ Deen also means the accounting, as in His 􀀬 saying; “The Owner of Youm al-deen.” [TMQ 1:3] Deen also means Sharee’ah and Sultan, as in His 􀀬 saying; “And fight them until there is no more Fitnah (persecution) and the deen will in its entirety be for Allah.” [TMQ 8:39]. Deen means humiliation and enslavement, and the ‘madeen’ is the slave, al-madeenah is the possessed nation, as in His 􀀬 saying, “Are we Madeenoon?” [TMQ 37:53], meaning ‘owned’. The same as in His 􀀬 saying, “Then why do you not – if you are not madeeneen – bring it (the soul) back, if you are truthful?” [TMQ 56:86-87]. ‘Madeeneen’ here means owned.

Akwai wasu ma'anoni na wannan kalmar 'deen'.

There are other meanings for this word ‘deen’.

A wane daga cikin wadannan ma'anoni ne Allah 􀀬 yake nufi a cikin wannan ayar? Zabar kowace ma'ana daga cikinsu yana bukatar qareena (alama) da za ta sa mu dauki wannan ma'ana ta musamman. Wannan yana fallasa wanda ya dauki ma'anar da ta dace da shi kuma ta dace da ra'ayinsa; yana nada son zuciyarsa a matsayin alkali a kan Shari'a. Amma wanda ya dauki ma'anar da aka tsara kuma aka takaita da qara'in Shari'a (alamomin Shari'a) da suke nuna ta, to shi yana nada Shari'a a matsayin alkali, kuma yana bin umarnin Ubangijinsa. To wace ma'ana ce ake nufi?

So, which of these meanings does Allah 􀀬 intend in this ayah? Selecting any one of these meanings needs a qareena (indication) that makes us take that specific meaning. This exposes the one who takes the meaning that suits him and suits his view; he appoints his whims as a judge over the Shar’a. While the one who takes the meaning that is regulated, and restricted with Shar’ee qara’in (indications) that indicate it, is appointing the Shar’a as a judge, and abides by the command of his Lord. So which of these meanings is intended?

Idan muka ce ma’anar da aka nufa da kalmar deen ita ce Shari’ah, to za mu ga cewa dalilan Shar’i sun hana wannan fahimta, idan hakan zai kai ga Sayyiduna Yusuf (as) ya shiga (cikin mulki) tare da kafirci. Wannan haramun ne ga Annabawa da muminai, kuma yana sabawa yanayin Manzanci, wanda aka kafa shi a kan sanya ibada da bautar Allah 􀀬 Shi kaɗai, kuma hakkin shar’anta dokoki na Shi kaɗai ne. Shi 􀀬 yana cewa: “Ba mu aika wani Manzo gabaninka ba (ya Muhammadu 􀁕) face mun yi masa wahayi (cewa): Babu abin bautawa da gaskiya sai Ni (Allah), saboda haka ku bauta Mini (Ni kaɗai, ba wani ba).” [TMQ 21:25]. Saboda haka, Yusuf (as) ne yake cewa wa mutane: “Hukunci (ko umarni) na Allah ne kaɗai. Ya umarce ku da kada ku bauta wa kowa sai Shi, wannan shi ne addini madaidaici, amma mafi yawan mutane ba su sani ba.” [TMQ 12:39-40]. Ba zai yiwu ya saɓa musu a cikin wannan al’amari ya karɓi mulkin gumaka dabam-dabam ba. Kamar wannan yanayi, muna ganin Sayyiduna Shu’aib (as) yana cewa wa mutanensa:

If we say the meaning intended from the word deen is Sharee’ah, we find that the Shar’ee indications prevent this understanding, if it leads to Sayyiduna Yusuf (as) participating (in ruling) with kufr. This is haraam for the Prophets and believers, and in conflict with the nature of the Message, which is established on making worship and servitude for Allah 􀀬 alone, and the right of legislation is only for Him. He 􀀬 says; “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying): Laa ilaaha illa ana [none has right to be worshipped but I (Allah)], so worship Me (Alone and none else).” [TMQ 21:25]. Hence, it was Yusuf (as), who used to say to the people; “The command (or judgement) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:39-40]. It is impossible that he would go against them in this matter and accept the rule of different gods. Similar to this situation, we find Sayyiduna Shu’ayb (as) saying to his people:

"Ba na so in saɓa muku, in aikata abin da na hana ku. Ina so kawai in yi alheri gwargwadon ikona, iya ƙarfina. Shiriyata kuwa ba ta zuwa sai daga Allah. A gare Shi nake dogara, kuma gare Shi nake tuba." [TMQ 11:88]. Tafsirin wannan ayar, a cewar al-Qurɗubi, shi ne: Ba na hana ku wani abu da ni kaina ina aikatawa, kamar yadda ba na barin wani abu da na umarce ku da shi.

“I wish not, in contradiction to you, to do that which I forbid you. I only desire to do good so far as I am able, to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent.” [TMQ 11:88]. The tafseer of this ayah, according to al-Qurtubi, is; I do not forbid you from something I commit myself, just as I do not leave a matter that I have commanded you to do.

Idan muka ce ma'anar kalmar 'deen' ita ce bautar da mutum da bauta, kuma ɗan'uwansa zai zama 'madeenan', wato bawan da ba shi da mai mallakarsa; to wannan ma'anar tana dacewa sosai da abin da aka ambata a baya cikin aya game da maganar 'yan'uwan Yusuf ﷺ dangane da cewa barawo ana bautar da shi. Don haka ayar za ta nufi: Ba zai iya kama ɗan'uwansa ba, ta hanyar bautar da shi a wurin Sarki, wato ta sanya shi 'madeen' (bawan da yake mallakarsa) a gare shi, sai idan Allah 􀀬 ya so. Wannan ma'ana ita ce mafi kusa da gaskiya. Babu wata alama daga Shari'a da ta hana irin wannan ma'ana.

If we say that the intended meaning of the word ‘deen’ is enslavement, and his brother would become ‘madeenan’ ie an unowned slave; this meaning would completely conform with what was previously mentioned in the ayah about the statement of Yusuf ’s (as) brothers regarding the fact that a thief is enslaved. Thus, the ayah would mean; He could not take his brother, by being enslaved by the King, ie by making him madeen (an owned slave) to him, except if Allah 􀀬 willed. This meaning is closest to the truth. There is no Shar’ee indication that prevents such a meaning.

Hakika yana dacewa da abin da ya gabace shi a cikin ayar, kuma yana tabbatar da cewa Sayyiduna Yusuf (as) yana cikin muhsineen (masu kyautatawa), da mukhliseen (masu ikhlasi ga Allah), kamar yadda Allah ya ambata. Haka kuma yana tabbatar da abin da mutane suka shaida.

Rather it fits with what came before it in the ayah, and it confirms that Sayyiduna Yusuf (as) was one of the muhsineen (those who do good), and mukhliseen (sincere to Allah), as Allah mentioned. It also confirms what the people bore witness to.

Saboda haka, duk tafsirin da ya saɓa wa rashin kuskuren Annabawa, da kariyarsu daga zunubi, ko kuma yana nuna cewa suna faɗin abin da ba sa aikatawa, ana ƙi shi.

Therefore, a tafseer that conflicts with the infallibility of the Prophets, their immunity from sin, or implies that they say what they do not do, is rejected.

Game ga tafsirin maganar Sayyiduna Yusuf ga Sarki: "(Yusuf) ya ce: 'Ka sanya ni a kan ma'ajiyar ƙasar; lallai ni mai kiyayewa ne, mai sani.'" [TMQ 12:55], da kuma fassara ta da cewa yana neman mukamin ma'aikatar baitul-mali, ko ma'aikatar kuɗi; kuma cewa a lokacin naɗinsa a wannan muƙami, bai aiwatar da shari'ar Ya'qub (as) ba, sai dai tsarin Sarki, wanda ba a kan adalci yake ba.

As for the tafseer of Sayyiduna Yusuf ’s statement to the King; “(Yusuf) said: ‘Set me over the store-houses of the land; I will indeed guard them with full knowledge.’” [TMQ 12:55], and taking it to mean that he requested the treasury ministry, or ministry of finance; and that during his appointment to this position, he did not apply the Sharee’ah of Ya’qub (as), but rather the system of the King, which was not based on justice.

Wannan babban karkacewa ne kuma bayyanannen nisanta daga gaskiya. Yana da muhimmanci mu fahimci wasu al'amura domin mu haskaka lamarin.

This is a huge aberration and a clear deviation from the truth. It is important that we acquaint ourselves a number of issues in order to shed light on the matter.

* Hakikanin mulkin a wannan zamani shi ne na sarauta. A tarihi, mulkin sarauta ya samu sifofi biyu:

* The reality of ruling in that period was that it was monarchical. In history, the monarchical rule has taken two form:

Tsarin mulki na kama-karya, inda Sarki yake mulki bisa umarninsa da ra'ayinsa. Duk abin da ya ga dama, al'umma dole ta bi, kuma babu wanda zai iya canza hukuncinsa. Dukkan ikon yin doka, ikon zartarwa da ikon shari'a suna karkashin ikonsa. Yana nada mataimakansa, kuma yana cire su duk lokacin da ya so. Yana iya zabar su saboda biyayyarsu ko kusancinsu da shi, ko saboda hikimarsu mai kyau ko kyakkyawan tsari da suke yi. Ya isa ga wadannan mataimaka su kasance masu biyayya da aminci don a ba su cikakken 'yanci; sai su yi mulki bisa umarninsu, su kuma zama masu mulkin kama-karya a ra'ayinsu. Ta haka kowannensu ya zama Sarki a karamin mataki.

1 - The authoritarian system of monarchy, where the King rules by his own order, and opinion. Whatever he deems fit the people must follow, and no one can change his judgement. The legislative, executive and judicial authorities all come under his control. He appoints his assistants and removes them whenever he wants. He may select them due to their loyalty or closeness to him, or because of their sound judgement or good planning. It is enough for these assistants to be loyal and obedient in order to be given a free reign; so they will rule according to their own orders and be despotic in their opinion. Thus each becomes a King on a reduced scale.

2 - Sarauta mai iyakacin iko. Sarki a wannan tsari ya zama alama ba sarki na gaskiya ba; a nan ne aka cire masa cikakken ikonsa. Ikon mulki a wannan tsari yana hannun kundin tsarin mulki da dokoki, ba hannun sarki ba. Majalisun dokoki ne ke yin dokoki, maimakon sarki. Akwai kuma hukumomin zartarwa, waɗanda ke aiwatar da kundin tsarin mulki da dokoki maimakon sarki. Akwai kuma hukumomin shari'a, waɗanda ke warware rikice-rikice da sasanta mutane, maimakon sarki. Irin wannan sarauta ta yaɗu ne bayan yaɗuwar ra'ayin Dimokuraɗiyya. Wannan ita ce sarauta mai iyakacin iko (ta tsarin mulki). Wane daga cikin waɗannan nau'ikan biyu ne tsarin sarautar da aka karɓa a Masar, a zamanin Yusuf (AS)?

2 - Monarchy with restricted authority. The King in this system became an image rather than a real King; this is where his absolute powers have been stripped from him. The sovereignty in this system lies with the constitution and canons, and not the King. Legislative bodies undertake the enactment of laws, instead of the King. There are also executive bodies, which implement the constitution and canons instead of the King. There are also judicial bodies, which settle disputes and resolve conflicts between people, instead of the King. This form of monarchy became prevalent after the idea of Democracy spread. This is the restricted (constitutional) monarchy. Which of these two forms was the monarchy system adopted in Egypt, in the time of Yusuf (as)?

Babu wanda zai iya tunanin cewa Sarkin Masar a zamanin Yusuf (as)

No one can imagine that the King of Egypt at the time of Yusuf (as)

an an ɗaure shi da kundin tsarin mulki da tsari. Kalmar ‘dīn al-malik’ ba ta nufin abin da suke ɗauka ba, wato dokar sarki. Ra'ayin da ya ga kamanceceniya tsakanin tsarin sarautar zamanin Yūsuf (AS) da tsarin yau da ke sarrafa ayyukan shugabanni, ra'ayi ne da ya karkata daga ra'ayin da ya dace, kuma kwatancen da bai dace ba ne.

was bound to a constitution and system. The expression ‘deen al-malik’ does not mean what they claim, that is the law of the King. The opinion that sees an analogy between the system of monarchy at the time of Yusuf (as) with the systems of today that control the actions of the rulers, is an opinion that deviated from the correct opinion, and it is an erroneous analogy.

Buƙatar Sayyiduna Yusuf zuwa ga Sarki ya ba shi kula da ma'ajiyar hatsi, da karɓar Sarki na buƙatarsa, ba yana nufin wannan buƙata tana da alaƙa da mulki ba. Abin da Alƙur'ani ya ambata an takaita shi ga batun mafarkai, ba zuwa wani abu ba.

Sayyiduna Yusuf ’s request to the King to put him in charge of the storehouses, and the King’s acceptance of his request does not mean this request had anything to do with ruling. What was mentioned by the Qur’an was restricted to the subject of dreams and not to anything else.

Yana magana ne kan noman amfanin gona, shekaru na girbi da shekaru na fari, da abin da ya kamata a yi game da su. Saboda haka, ya umurci Sayyiduna Yusuf (as) ya ɗauki nauyin ajiye garin alkama, da tsara rabon abinci a shekarun girbi domin a sami isa ga shekarun fari, ba tare da wuce gona da iri a aikinsa ba, ko cin amanar amanar da aka ba shi. Wannan aiki ne mai wuya, wanda ba za a iya yi ba sai da wanda yake da ƙwarewa, amintacce, mai kulawa, kuma mai ilimi, kamar Yusuf (as). Abin da ya faru tsakanin Yusuf (as) da 'yan'uwansa yana da alaƙa ta musamman da wannan batu. Ba a halatta mana mu karkata daga wannan mahallin ko mu faɗaɗa iyakar nauyin Sayyidina Yusuf ba. Ba mu da hujjar cewa aikinsa ya shafi kwace dukiya da kashe ta a kan ma'aikatan sarki, iyali, sojoji ko 'yan ƙasa, cewa kuma wannan ya faru bisa tsarin sarki ba bisa Shari'ar Ya'qub (as) ba. Faɗaɗa nassin zuwa irin waɗannan bayanai yana buƙatar daleel.

It relates to the production of crops, the years of harvest and the years of drought and what should be done regarding them. Thus, he ordered Sayyiduna Yusuf (as) to take up the responsibility of storing the flour, and organise the distribution in the years of harvest so as to accommodate for the years of drought, without committing excess in his task or betraying the trust that had been given to him. This is a difficult task, which cannot be done except by someone competent, trustworthy, careful and knowledgeable, like Yusuf (as). What took place between Yusuf (as) and his brothers was specifically related to this subject. We are not allowed to deviate from this context or expand the scope Sayyidina Yusuf ’s responsibility. We are not entitled to say that his task related to seizing wealth and spending it on the King’s entourage, family, army or citizens, and that this must have taken place according to the system of the King and not the Shar’eeah of Ya’qub (as). The expansion of the text to encompass such details requires a daleel.

Da alama Sarki ya burge da kyakkyawan hukuncin Yusuf (AS) da iyawarsa ta auna al'amura da amincinsa. Wannan ne ya sa Sarki ya kusantar da Yusuf (AS) gare shi, ya kuma ba shi iko ya tafiyar da babban aikin nan, wanda ya dame zuciyarsa tun lokacin da ya ga mafarkinsa. Don haka ya zama wajibi a ba Yusuf (AS) damar yin hakan ba tare da tsangwama daga kowa ba.

It seems that the King was impressed by the sound judgment of Yusuf (as) and his ability to outweigh things and his integrity. This is what made the King draw Yusuf (as) close to him and give him the authority to manage the great task, that had preoccupied his mind ever since he saw his dream. So it was important that Yusuf (as) be given the opportunity to do this without interference from anyone else.

A bayyana cewa Sayyiduna Yusuf bai fassara mafarkin Sarki kawai ba. Maimakon haka, ya ba shi mafita da tsari na abin da ya kamata a yi. Wannan ya sa Sarki ya yarda da ikon Yusuf na kula da rumbunan ajiya, kuma ya ba shi cikakken 'yanci wajen yin hakan. Sarki bai ce wa Yusuf (as) cewa yana da Shari'a ko tsarin da ya kamata Yusuf ya bi ba. Maimakon haka, Sarki ya karɓi fassarar Yusuf (as) ga mafarkinsa da mafitarsa. Saboda haka, Sarki ya ba shi aikin adanawa da raba amfanin gona yadda ya ga dama.

One can see that Sayyiduna Yusuf did not just interpret the dream of the King. Rather he offered him the solution and the necessary organisation. This allowed the King to gain confidence in Yusuf ’s ability to look after the stores, and to give him a free reign in doing this. The King did not say to Yusuf (as) that he had a Sharee’ah or a system according to which Yusuf (as) must proceed. Rather the King accepted Yusuf ’s (as) interpretation of his dream and his solution. Consequently the King gave him the job of storing and distributing the harvest as he saw fit.

Lokacin da shekarun fari suka biyo baya, babu makawa mutane za su juya ga Yusuf (as) don ya cece su daga yunwa. Haka kuma babu makawa labarinsa ya bazu ko'ina, saboda adalcinsa da rabon da yake yi cikin gaskiya. Wannan ya ƙarfafa matsayinsa a wurin Sarki, ya kuma sa ya ƙara kusanci da shi. Watakila wannan ne ya ba shi damar daga kasancewa Aziz, kamar yadda 'yan'uwansa suka kira shi: "Ya kai mai mulkin ƙasar (Ya Aziz)" [TMQ 12:88], zuwa kasancewa Sarki bayan iyayensa sun zo daga hamada. Ya yi wa Ubangijinsa addu'a, ya ce: "Ya Ubangijina! Hakika ka ba ni wani sashe na mulki..." [TMQ 12:101]; sannan Allah 􀀬 ya ce: "Ya ɗaukaka iyayensa a kan karagar mulki..." [TMQ 12:100], ma'ana an ba shi iko a ƙarshe.

It was inevitable that after the years of drought, Yusuf (as) would be the person to whom the people would turn to save them from hunger. It was also inevitable that his fame would spread far and wide, due to his justice and fair distribution. This strengthened his position with the King and made him even closer to him. Perhaps this is what enabled him to move from being the Aziz, as his brothers addressed him; “O ruler of the land (O Aziz).” [TMQ 12:88], to being the King after his parents came from the desert. He made du’a to his Lord and said; “My Lord! You have indeed bestowed on me of the sovereignty…” [TMQ 12:101]; and then Allah 􀀬 said; “And he raised his parents to the throne…” [TMQ 12:100], which means that the authority was given to him eventually.

Dokar kawai da Alƙur'ani ya ambata cewa Yusuf (as) ya aiwatar ita ce ya riƙe ɗan'uwansa a matsayin bawa bisa Shari'ar Ya'qub (as). To me ya sa bai ɗauki hukunci daga tsarin Sarki ba saboda laifin, tun da Sarkin yana da tsari mai tsayayye kuma ƙayyadadde?

The only law the Qur’an mentions that Yusuf (as) implemented, was to take his brother as a slave according to the Sharee’ah of Ya’qub (as). So why did he not take from the system of the King for the violation, if the King had a fixed and specific system?

Ba zai yiwu a yi tunanin cewa Sayyidina Yusuf (as) zai aikata wani keta dokar Shari'a ba. Hakan ya faru ne saboda shi ma'sum ne (ba ya yin kuskure) kuma Ubangijinsa ya siffanta shi da muhsin (mai kyautatawa), mai gaskiya da tsoron Allah. Shi ne wanda ya zabi kurkuku a kan lalata. Shi ne wanda ya kasance yana yin da'awa a cikin kurkuku. Shi ne wanda ya ki fita daga kurkuku ba tare da ya tabbatar da rashin laifinsa ba. Shi ne wanda, saboda gaskiyarsa da amincinsa, ya samu sha'awar kafirai na al'ummarsa, tun daga matar Azeez har zuwa matan birnin, abokan zamansa biyu a kurkuku, Sarki, har ma da 'yan'uwansa, kafin su gano ainihin shi.

It is not possible to imagine that Sayyidina Yusuf (as) would commit any violation of the Sharee’ah. That is because he is ma’sum (infallible) and his Lord has described him as muhsin (good), sincere and pious. He is the one who preferred prison to seduction. He was the one who used to give da’wah in prison. He was the one who refused to leave prison without proving his innocence. He was the one who, due to his honesty and integrity, won the admiration of the kuffar of his society, from the wife of the Aziz, to the women of the town, his two companions in prison, the King, and even his brothers, before they discovered his identity.

Yana da kyau a lura cewa tafsirin halin Sayyidina Yusuf (as)

It is worth noting that the tafseer of the situation of Sayyidina Yusuf (as)

da kuma Halin Sarki duk tafsiri ne na zanni (tafsirin hasashe).

and the State of the King are all tafseer zanni (speculative interpretation).

Wannan ba ya la'akari da wane kusurwa suka fito ba. Ko sarki ya karɓi Musulunci ko ya ci gaba da kasancewa kafiri, ko kuma ikon ya koma ga Yusuf saboda mutuwar sarki ko murabus ɗinsa, ko kuma Yusuf (as) ya zama Aziz bayan cire ko mutuwar Aziz na baya; bayanin faɗinSa 􀀬, "Ba zai iya riƙe ɗan'uwansa bisa dokar sarki ba." [TMQ 12:76], ko fassarar faɗinSa 􀀬, "Ka sanya ni a kan ma'ajiyar ƙasar…" [TMQ 12:55]; amsoshin duk waɗannan fassarori ne kawai na zato. Wannan saboda Alƙur'ani bai ba mu cikakkun bayanai da ake buƙata don amsa su tabbatacce ba.

This is regardless of whatever angle they may have come from. So whether the King embraced Islam or remained a disbeliever, or whether the authority had been passed onto Yusuf owing to the death of the King or his resignation, or if Yusuf (as) became Aziz after the removal or death of the previous Aziz; the explanation of His 􀀬 saying, “He could not have taken his brother according to the King’s law.” [TMQ 12:76], or the interpretation of His 􀀬 saying, “Set me over the store houses of the land…” [TMQ 12:55]; the answers to all of these are speculative interpretations only. This is because the Qur’an did not provide us with the necessary details to answer them definitively.

Har ila yau, cikakkun bayanansu ba su wajaba a gare mu mu bi su a matsayin shari'a ba.

Furthermore, their details are not necessary for us to follow as legislation.

Abin da muka ambata shi ma ba banda ne a cikin wannan, domin shi ma hasashe ne kamar sauran bayanai. Sai dai ya bambanta da sauran ra'ayoyi ta fuskar cewa yana daidai da abin da ya dace da Annabawa dangane da Taqwa da Imani, kuma baya saɓa wa rashin kuskuren Annabawa da aka tabbatar a cikin ginshiƙan addini. Ta yaya bayani zai ƙara nisa daga gaskiya har ya saɓa wa wata magana tabbatacciya da harshen Yusuf (a.s) kansa ya furta, lokacin da ya ƙi wasu su bi akidar shirka, kuma ya bar dogara ga Allah ɗaya kawai wajen hukunci, kamar yadda muka gani a baya? Ta hanyar bin wannan tsari, inda muke bayyana halin Yusuf (a.s), ba ma nufin kawo wani ra'ayi don goyon bayan haramcin shiga cikin tsarin kafirci. Ra'ayinmu hukuncin Shari'a ne, ba ƙa'idar Shari'a ta hasashe ba. Yana da ma'ana da ingancin tabbas.

What we have mentioned is also no exception to this, since it is speculative like the other explanations. However, it is different from other opinions in the sense that it is in harmony with what befits the Prophets in terms of Taqwa and Imaan, and does not contradict the infallibility of the Prophets that is established in the fundamentals of the deen. How much further can an explanation be from the truth when it contradicts a definite statement uttered by the tongue of Yusuf (as) himself, when he rejected others to follow the ‘Aqeedah of shirk, and to leave the exclusive reference to Allah 􀀬 for judgment, as we have seen previously? By proceeding in this manner, where we clarify the situation of Yusuf (as), we do not wish to bring another opinion to support the prohibition of participating in kufr systems. Our view is the Hukm of the Shar’a and not a speculative Shar’a rule. It is definite in meaning and authenticity.

Wasu mutane na iya cewa Yusuf (as) ya kasance yana yin hukunci bisa dokar sarki da izinin Allah 􀀬, don haka bai saɓa wa Ubangijinsa ba. Amsar ita ce: ko dai wannan izinin na musamman ne ga Sayyiduna Yusuf, ko kuma izini ne na gama-gari ga kowa, wato yin hukunci bisa dokokin kafirci ya halatta a lokacin.

Someone might say that Yusuf (as) used to rule by the law of the King by permission of Allah 􀀬 and so did not go against his Lord. The answer is that either this permission was for Sayyiduna Yusuf specifically, or it was a general permission for all, i.e. ruling by kufr laws was lawful at the time.

In idan izini ya kasance na musamman ga Sayyiduna Yusuf (as), to ba a halatta ga kowa ya yi aiki da wannan izinin ba. Saboda haka, ba abin da ya shafe mu ba ne mu bi shi ko mu ambace shi a matsayin hujja.

If it is a specific permission for Sayyiduna Yusuf (as), then it is not allowed for anyone else to act upon this permission. Therefore, it is not for us to follow or cite this as proof.

A cikin hali na biyu, idan ya kasance halal ne a zamaninsu, to zai zama shari'arsu ta zama dokar waɗanda suka zo kafinmu. Don haka tambayar ita ce: shin shari'ar waɗanda suka zo kafinmu za ta iya zama shari'a a gare mu? Wata ƙungiya ta malaman Fiqhu da Usul sun kafa ƙa'ida cewa: "Shari'ar da ta zo kafinmu ba shari'a ba ce a gare mu," suna kawo hujja da nassoshi da yawa da ke nuna cewa abin da Muhammad ﷺ ya zo da shi ya soke dokokin da suka gabata gaba ɗaya, kuma ya soke wasu sassansu a cikin cikakkun bayanai don jaddada wannan batu. Idan muka karɓi ra'ayin wannan ƙungiyar malamai, to ba zai halatta a gare mu mu bi ko mu kawo a matsayin hujja halin Yusuf (a.s) ko kowane Annabi ba. Wata ƙungiyar malaman Fiqhu da Usul kuma sun kafa wata ƙa'ida: "Shari'ar da ta zo kafinmu shari'a ce a gare mu muddin ba a soke ta ba." Waɗannan malamai ma suna da hujjojinsu na shari'a. Suna cewa idan dokokin da suka gabata ba za su amfane mu da komai ba, to Alƙur'ani ba zai ambace su ba. Waɗannan malamai sun ce abin da Muhammad ﷺ ya zo da shi bai soke duk abin da ya gabace mu ba a lokaci guda.

In the second case, if it had been lawful for their time, then it would come to us being the law (Shar’a) of those who came before us. So the question becomes, can the Shar’a of those who came before us be a Shar’a for us? A group of scholars of Fiqh and Usul have laid down the following principle; “the Shar’a before us is not a Shar’a for us”, citing as proof many texts that show that what Muhammad 􀁕 brought has completely abrogated the previous laws and abrogated some parts of it in the details to emphasize this point. If we adopt the opinion of this group of scholars, then it would not be allowed for us to follow or cite as proof the situation of Yusuf (as) or any other Prophet. Another group of scholars of Fiqh and Usul have laid down another principle; “the Shar’a of before us is a Shar’a for us as long as it has not been abrogated.” Those scholars also have their juristic reasoning. They say that if the previous laws are not to have any use for us, then the Qur’an would not have mentioned them. Those scholars say that what Muhammad 􀁕 brought did not abrogate everything that came before us all at once.

Suna cewa abin da aka ambata na dokokin Annabawan da suka gabata a cikin Alqur'ani da Sunnah ana amincewa da shi a matsayin doka a gare mu; sai dai abin da Alqur'ani ya soke daga cikin waɗannan dokoki, ya kuma maye gurbinsa da sababbi.

They say that what is mentioned of the laws of the previous Prophets in the Qur’an and the Sunnah are recognized as a law for us; except what the Qur’an abrogated from these laws, and replaced with new ones.

Lokacin da muka yi amfani da wannan ka'ida a kan wannan batu, me muke samu?

When we apply this principle on this subject matter, what do we find?

Shin akwai nassoshi a cikin Shari'ar mu da ke hana yin hukunci da abin da ba Allah ya saukar ba? Kuma shin an ambata wani abu a cikin Shari'ar Muhammad ﷺ ko Shari'ar da Alkur'ani ya kawo, wanda ke gargadinmu game da karkata ko da kadan daga wannan Shari'ar ta Muhammad ﷺ?

In our Sharee’ah, are there texts that prohibit ruling by other than what Allah 􀀬 has revealed? Has anything been mentioned in what the Sharee’ah of Muhammad 􀁕 or the Sharee’ah that the Qur’an brought, which warns us of deviating a hairbreadth from this Sharee’ah of Muhammad 􀁕?

Lallai, Shari'ar Muhammadu ﷺ ta hana mu komawa zuwa wani abu banda ita wajen warware sabanin da ke tsakaninmu. Ta hana mu, a bayyane kuma babu shakka, daukar wata doka daga cikin dokokin kafirci da jahiliyya.

Indeed, the Sharee’ah of Muhammad 􀁕 has forbidden us from referring to anything other than it for solving our disputes. It forbade us, in a definite manner, to take any rule from the rules of kufr and jahiliyyah.

Idan aka yi iƙirarin cewa wannan halal ne a zamanin Sayyiduna Yusuf (as), to muna cewa wa waɗanda suke yin wannan iƙirari: koda kun ɗauka cewa halal ne a lokacin, to tabbas an haramta shi (an soke shi) a cikin Shari'ar Alƙur'ani yanzu.

If it is claimed that this was lawful in the time of Sayyiduna Yusuf (as), we say to those who claim it that even if you assume that it was lawful then, it is certainly forbidden (abrogated) in the Sharee’ah of the Qur’an now.

Ra'ayin da ke cewa yin hukunci da abin da Allah 􀀬 ya saukar yana daga cikin Usul (ginshiƙai) ba daga cikin rassa ba, ra'ayi ne da ba daidai ba ne. Wannan saboda wurin akidu zuciya take, kuma wurin hukunce-hukuncen Shari'a gaɓoɓi suke. Akidah ita ce tushen hukunce-hukuncen Shari'a, hukunce-hukuncen kuma su ne 'ya'yan itatuwan akidah.

The view that ruling by what Allah 􀀬 has revealed is from the Usul (principles) and not from the branches, is an incorrect view. That is because the place of the beliefs is the heart, and the place of the Sharee’ah rules is the limbs. The ‘Aqeedah represents the basis of the Sharee’ah rules whilst the rules are the fruits of the ‘Aqeedah.

Ƙa'idar Shari'a da ta shafi ayyukan bawa tana da bangarori biyu.

The Shar’ee rule related to the actions of the servant has two aspects.

Bangaren ilimi da akida wanda dole ne a karɓa.

1 - The intellectual and creedal aspect which must be accepted.

A wannan fanni yana da alaƙa da 'Aqeedah. Rashin karɓar sa na iya kaiwa ga kafirci ko zunubi, gwargwadon ko yana da qat'i (tabbatacce) ko zanni (zato).

In this aspect it is related to the ‘Aqeedah. Non-acceptance of it may lead to disbelief or sin according to whether it is qat’i (decisive) or zanni (speculative).

Bangare na 2 - Abin da ya shafi aiki, wato bangaren da ke da alaƙa da aiwatarwa.

2 - The aspect that is practical, relating to execution.

Saboda haka, Salla fard ce, kuma dole ne a karɓe ta a matsayin fard. Rashin karɓar ta a matsayin fard yana kai ga kufr (kafirci).

Thus, the Salah is fard and must be accepted as fard. Not accepting it as a fard leads to kufr (disbelief).

Sallah fard ce kuma dole ne a yi ta a matsayin fard; rashin yin ta a matsayin fard yana kaiwa ga zunubi.

The Salah is fard and must be undertaken as a fard; not undertaking it as a fard leads to sin.

Barasa haramun ne, kuma dole ne a karɓi haramcinta; duk wanda ya ce halal ne, zai shiga kafirci.

Alcohol is haraam and its prohibition must be accepted; saying it is permissible will lead to kufr.

Shan barasai haramun ne, kuma shan sa haramun ne. Shan barasa zai kai ga zunubi.

Alcohol is haraam and drinking it is forbidden. Drinking alcohol will lead to sin.

Haka kuma, yin hukunci da abin da Allah 􀀬 ya saukar wajibi ne (fard). Karɓarsa yana da alaƙa da imani saboda nassi bayyananne da ya zo game da wannan magana. Amma aiwatar da shi biyayya ce (ta'ah), kuma rashin aiwatar da shi zunubi ne (ma'siyah). Saboda haka, wanda bai yi hukunci da abin da Allah 􀀬 ya saukar ba ana masa hukuncin kafirci idan bai yi imani da yin hukunci da abin da Allah ya saukar ba, ko kuma idan ya ƙi shi. Amma idan ya karɓe shi, sai dai bai aiwatar da shi ba, to zai yi zunubi (wanda ba ya kai ga kafirci) . Don haka, maganar cewa yin hukunci da abin da Allah 􀀬 ya saukar yana cikin Usul da aka yarda a kansu tana nufin bangare na farko. Wannan daidai ne. Dangane da bangare na biyu (na aiki), yana da alaƙa da Shari'a da aiwatarwarta. Wato, yana da alaƙa da furoo' (rassa) ba Usul (tushe) ba. Don haka daga wannan fuskar, sai ya zama yana cikin batun ko yana daga cikin Shari'ar da ta gabace mu ko a'a.

In the same way, ruling by what Allah 􀀬 has revealed is fard. Its acceptance is linked to Imaan owing to the definite text that deals with this subject. As for its execution, it is Taa’ah (obedience) and not to execute it is a ma’siyah (sin). So the one who does not rule by what Allah 􀀬 has revealed is charged with kufr if he does not believe in ruling by Allah’s revelations or if he rejects it. He will be committing a sin (which excludes kufr) if he accepts it but does not apply it. Therefore, the statement that ruling by what Allah 􀀬 has revealed is from the agreed Usul refers to the first aspect. This is correct. As for the second aspect (the practical aspect) it is related to the Sharee’ah and its application. In other words, it relates to the furoo’ (branches) and not the Usul (the foundations). So from this perspective it becomes part of the issue of whether it is from the Shar’a before us or not.

Daga wannan mahanga mun tabbatar da cewa Sayyiduna Yusuf bai shiga cikin mulki ba, kuma ba a halatta a bayyana wannan lamari ta wannan hanya ba. Maganganun mutanen da suke da'awar akasin haka an yi watsi da su, har ma daga hujjojinsu da kansu. Wannan kuwa saboda malamai sun sami ra'ayoyi guda biyu game da ka'idar Shar'an da ta gabace mu (Shar'a man qablana). Ra'ayi na farko yana cewa Shar'an da ta gabace mu ba Shar'a ce a gare mu ba. Saboda haka, bisa wannan fahimta, izinin shiga cikin tsarin jahiliyya an yi watsi da shi. Ra'ayi na biyu kuwa yana cewa Shar'an annabawan da suka gabata Shar'a ce a gare mu muddin ba a soke ta ba.

From this angle we have established that Sayyiduna Yusuf did not participate in ruling, and it is not allowed to explain this situation in this way. The statements of the people who claim otherwise are rejected, even from their own arguments. This is because the ‘ulema had two opinions regarding the principle of Shar’a man qablana (Shar’a that came before us). One opinion says that the Shar’a before us is not a Shar’a for us. So according to this understanding, the permission to participate in the jaahili system is rejected. The second opinion says that the Shar’a of those before us is a Shar’a for us as long as it has not been abrogated.

Ayoyi da yawa, da Aqeedah, da ayyukan Manzon Allah ﷺ — wanda ya nuna mana hanyar kafa hukunci da abin da Allah ya saukar — da duk ka’idojin hukunci, duk sun nuna cewa ba a halatta shiga cikin tsarin kafirci ba. Hasali ma, Musulunci baki ɗaya ya ƙi irin wannan fahimta. Wato, idan shiga cikin tsarin jahiliyya halal ne a cikin Shari’ar da ta gabace mu, to hakan ya zama abin da Shari’armu ta soke shi, saboda dimbin hujjojin da suka haramta shi.

Many ayaat, the ‘Aqeedah, the actions of the Messenger 􀁕—who showed us the method of how to establish the ruling by what Allah 􀀬 has revealed—and all of the principles of ruling, indicated that it is not allowed to participate in kufr systems. Rather, Islam in its totality rejects such an understanding. In other words, if participating in jaahili systems was lawful in the Shar’a before us, then it is something our Shar’a has abrogated, due to the numerous evidences that prohibit it.

Ra'ayin cewa duk abin da aka ambata daga rayuwar Annabawa da shiriyarsu, abin koyi ne kuma abin bi, yana bukatar bayani.

The view that everything mentioned from the lives of the Prophets and their guidance, is meant to be emulated and followed, needs explanation.

Dukan Annabawa suna tarayya a cikin al'amarin 'Aqeedah. Dukansu sun yi kira ga mutane zuwa imani da Allah, al-Waahid (Makaɗaici), al-Khaaliq (Mahaliccin) da al-Mudabbir (Mai tsara al'amura). Sun yi kira zuwa imani da mala'iku, littattafai, manzanni da Ranar Lahira.

All the Prophets share in the matter of the ‘Aqeedah. All of them invited people to the belief in Allah, al-Waahid (the One), al-Khaaliq (the Creator) and al-Mudabbir (the organizer of affairs). They invited people to the belief in the angels, books, messengers and the Last Day.

Ya ce: "Kuma ba Mu aika wani Manzo kafin ka ba (ya Muhammad ﷺ) face Mun yi masa wahayi (cewa): 'Babu wani abin bautawa da gaskiya sai Ni (Allah)', saboda haka ku bauta Mini (ni kaɗai, ba wani ba)." [TMQ 21:25] Haka kuma suna tarayya a cikin al'amarin isar da saƙo, da wahala saboda neman yaɗa da'wah, da cutarwarta da wahalhalunta, da haƙuri saboda Allah da kuma sadaukarwa a Tafarkinsa. Ya ce:

He 􀀬 said; “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying): ‘Laa ilaaha illa ana [none has right to be worshipped but I (Allah)]’, so worship Me (alone and none else).” [TMQ 21:25] They also share in the matter of conveyance, suffering for the sake of the da’wah, its harms and hardships, having sabr (patience) for Allah’s sake and sacrifice in His Path. He 􀀬 said:

"Lalle an ƙaryata da yawa daga Manzanni kafinka (ya Muhammad ﷺ), amma sun yi haƙuri da ƙaryatawar, aka cuce su, har taimakonMu ya iske su, babu mai canza Kalmomin Allah. Lallai labarin Manzannin da suka gabace ka ya riga ya iske ka." [6:34]. Shi kuma (SWT) ya ce: "Ba a ce maka komai ba (ya Muhammad ﷺ) sai abin da aka ce wa Manzannin da suka gabace ka." [TMQ 41:43] Dukansu sun yi tarayya wajen kiran mutanensu zuwa biyayya da ɗa'a. Shi (SWT) ya ce:

“Verily, (many) Messengers were denied before you (O Muhammad 􀁕), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the information (news) about the Messengers (before) you.” [6:34]. He 􀀬 said; “Nothing is said to you (O Muhammad 􀁕) except what was said to the Messengers before you.” [TMQ 41:43] They shared in inviting their people to adherence and obedience. He 􀀬 said:

“Ba mu aika wani Manzo ba sai don a yi masa biyayya da izinin Allah.” [TMQ 4:64] Sun yi tarayya wajen a ƙi su daga mutanensu da kuma a yi wa da’awarsu izgili. Allah ya ce: “Kaico ga bayi! Babu wani Manzo da ya zo musu face sun yi masa izgili.” ﷺ [TMQ 36:30] Kuma Ya ce: “Waɗanda suka kafirta suka ce wa manzanninsu: ‘Lallai, za mu fitar da ku daga ƙasarmu, ko kuma ku koma addininmu.’ Sai Ubangijinsu ya yi musu wahayi: ‘Lallai, Mu za mu hallaka azzalumai (kafirai, masu aikata zalunci). Kuma tabbas, Mu za mu sa ku zauna a ƙasar bayansu. Wannan ga wanda ya ji tsoron tsayuwa a gabana (a Ranar Tashin Alƙiyama) kuma ya ji tsoron barazanata.’” [TMQ 14:13-14] Sun yi tarayya cikin cewa a ƙarshe Allah ya ba su nasara. Ya ce: “(An jinkirta musu) har sai lokacin da manzanni suka yanke ƙauna suka yi zaton an ƙaryata su (daga mutanensu), sai taimakonmu ya zo musu, kuma duk wanda muka so aka cece shi. Kuma azabarmu ba a kawar da ita daga mutane masu laifi (masu rashin biyayya ga Allah).” [TMQ 12:110] Ta wannan hanya, dukkan da’waoyin da aka yi amfani da su suna da abubuwa da yawa a tsakaninsu, waɗanda wasu daga cikinsu mun ambata. An ambaci matsayin da waɗanda suka gabata suka ɗauka. Allah ya ambace su gare mu domin mu koyi daga gare su, mu yi tunani, kuma mu karɓi gargaɗi daga abubuwan da ke ƙarfafa imaninmu, ƙarfafa azamarmu, da ƙara mana haƙuri.

“We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64] They shared in being rejected by their people and the ridiculing of their da’wah. He 􀀬 said; “Alas for mankind! There never came a Messenger to them but they used to mock at him.” [TMQ 36:30]. And He 􀀬 said; “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion.’ so their Lord inspired them: ‘Truly, We shall destroy the Zalimoon (disbelievers, wrongdoers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection) and also fears My Threat.’” [TMQ 14:13-14] They share in the fact that Allah 􀀬 has given them the victory in the end. He 􀀬 said; “(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimoon (criminals, disobedient to Allah).” [TMQ 12:110] In this manner all of the da’waat (messages) used have many things in common, some of which we have mentioned. The position assumed by those before has been mentioned. Allah 􀀬 mentioned them to us so that we may learn from them, reflect and take admonition from those things that strengthen our Imaan, strengthen our resolve, increase us in patience.

Har ila yau, suna ba mu tabbacin cewa sarkar da'awa iri ɗaya ce a cikin ‘Aqeedah ɗinta, da kiranta na riko da minhaj (tafarki) na Mai Cikakken Sani kuma Mai Cikakken Masani, da kuma sakamakonta. Ayoyin sun zo ne domin su haskaka hanyar da'awa ga Musulmi, da kuma sanar da su yanayin adawar mutane, tsananta gaba tsakanin kafirci da Imani, da gwagwarmayar da ba za ta taba tsayawa ba. Haka kuma sun tuna mana game da al'amarin walaa' (biyayya/soyayya) ga Allah (SWT) da kuma barrantar kai (baraa') daga shirka, da shiga tsakanin Allah bayan jarrabawar Imani, da wasu al'amura masu yawa baya ga waɗanda muka ambata.

They also assure us that the chain of the da’wah is the same in its ‘Aqeedah, its call to adhere to the minhaj (way) of the All-Knowing and All-Informed, and its outcome. The ayaat have come to illuminate the path of the da’wah for the Muslims and to inform them about the nature of people’s opposition, the intensification of hostilities between kufr and Imaan, and the struggle that will never stop. It also reminded us of the walaa’ (loyalty) to Allah 􀀬 and being baraa’ (free) from shirk, the divine intervention after the test of Imaan and many other matters apart from those we have mentioned.

Amma, ana bin rayuwar Annabawa a cikin matsayin da suka ɗauka, ba a bin su a cikin shari'a. Wannan saboda Allah ﷻ ya ba kowane Annabi tsarin rayuwa daban. Ya ce: "Ga kowannensu Mun sanya shari'a da hanya (minhaj)." [TMQ 5:48].

However, the lives of the Prophets are followed in the stances they assumed. They are not followed in legislation. This is because Allah 􀀬 has given a different system for every Prophet. He 􀀬 said; “For each (prophet), We made a Shar’a and a minhaj (way).” [TMQ 5:48].

Wannan saboda kowane annabi an aika shi ne zuwa ga mutanensa, amma Manzo (tsira da amincin Allah su tabbata a gare shi) an aike shi ne zuwa ga dukkan mutane. Saƙonsa shi ne saƙo na ƙarshe. Allah 􀀬 ya umarci mabiya sauran addinai da su bi shi kuma su bar abin da suke bi a baya. Ya ce 􀀬: "Lallai addini a wurin Allah shi ne Musulunci." [TMQ 3:19], kuma ya ce 􀀬: "Duk wanda ya nemi addini wanda ba Musulunci ba, ba za a karɓa daga gare shi ba, kuma a Lahira zai kasance daga cikin masu hasara." [TMQ 3:85], kuma ya ce 􀀬: "Kuma Mun saukar da Littafi zuwa gare ka (ya Muhammad ﷺ) da gaskiya, yana mai tabbatar da Littafin da ya gabace shi (tsoffin Littattafai) kuma yana mai sarrafa shi." [TMQ 5:48] Bugu da ƙari, yanayin saƙon da aka saukar wa Sayyiduna Muhammad ﷺ ya bambanta da na sauran annabawa, domin shi ne na ƙarshe kuma mai cikakken tsari.

This is because every prophet was sent to his people whilst the Messenger (peace and blessings be upon him) was sent to all of the people. His Message was the final message. Allah 􀀬 ordered the followers of other religions to follow it and to leave what they had been following. He 􀀬 said; “Truly, the deen with Allah is Islam.” [TMQ 3:19], and He 􀀬 said; “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [TMQ 3:85], and He 􀀬 said; “And We have sent down to you (O Muhammad 􀁕) the Book (this Qur’an) in truth, confirming the Scripture that came before it (old Scriptures) and dominating over it.” [TMQ 5:48] Furthermore, the nature of the Message revealed to Sayyiduna Muhammad differs from others, in that it is final and comprehensive.

Daular Musulunci tana wakiltar ɗaya daga cikin muhimman sassanta, domin ana ɗaukarta a matsayin hanyar Shari'a ta kare Musulunci, aiwatar da shi da yaɗa shi.

The Islamic State represents one of its most important parts, since it is considered the Shar’eeah method to protect, apply and propagate Islam.

Tare da sauran Annabawa mun ga cewa da'awarsu ta keɓanta ga wata al'umma, kuma sun zo ne musamman ga al'ummarsu, da ƙin sauran mutane. Wannan yana nufin da'awarsu ta takaita ga wani lokaci da wuri na musamman. Wannan kuwa sabanin Musulunci ne, wanda dokokin Shari'arsa sun dace da kowane lokaci da kowane wuri. Wannan bambanci ba ya ba da damar yin kiyasi (qiyasi) tsakanin Musulunci da wani abu dabam. Wannan yana bar Musulmi su takaita kansu da karɓar daga Musulunci kawai, saboda dokokinsa suna da alaƙa da juna ta hanyar da ta dace da yanayinsa. Bari mu ɗauki misali da Saƙon Sayyiduna 'Isa. Lallai ya bambanta da Saƙon Sayyiduna Muhammad ﷺ, domin saƙo ne na ɗabi'a da ruhaniya, wanda ba ya ƙunshe da kira zuwa kafa Ƙasa. Haka kuma yana keɓe ga Bani Isra'ila. To ta yaya za a kwatanta dokokin Shari'a?

With the other Prophets we find that their da’wah was specific to a people and came specifically for their people, to the exclusion of others. This means their da’wah was restricted to a specific time and place. This is contrary to Islam whose Shar’eeah rules are suitable for all times and places. This difference does not permit analogy between Islam and anything else. This leaves the Muslims to restrict themselves to adopting from Islam only, because its rules are interlinked in a manner that fits to its nature. Let us take for example the Message of Sayyiduna ‘Isa. It is clearly different from the Message of Sayyiduna Muhammad, since it is a moral and spiritual message, which does not contain any call for the establishment of a State. It is also specific to Bani Israel. So how can the Shar’eeah rules be compared?

Muna baƙin ciki da cewa dole ne mu tattauna al'amura da suke bayyanannu a cikin addini.

We regret that we have to discuss matters that are obvious in the deen.

Yana nuna matakin da addu'o'i suka sauka zuwa a yau. Abin da kawai za mu iya cewa shi ne abin da Alkur'ani Mai Girma ya ce wa Sayyidina Muhammad ﷺ: "Ka ce: 'Wannan ita ce hanyata; ina kira zuwa ga Allah da ilimi tabbatacce, ni da duk wanda ya bi ni…'" [TMQ 12:108] "Bai iya kama ɗan'uwansa ta dokar Sarki (a matsayin bawa) ba, sai dai in Allah ya so." [TMQ 12:76] "(Yusuf) ya ce: 'Ka sa ni a kan ma'ajiyar ƙasar; lallai ni masani ne mai kiyaye su.'" [TMQ 12:55] "Ba mu aika wani Manzo gabanka ba (ya Muhammadu ﷺ) face mun yi masa wahayi (cewa): 'Lallai babu abin bautawa da gaskiya face Ni, saboda haka ku bauta Mini.'" [TMQ 21:25] "Lallai an ƙaryata Manzanni (da yawa) gabanka (ya Muhammadu ﷺ), amma sun yi haƙuri a kan ƙaryatawar, aka cutar da su, har taimakonmu ya riske su, kuma babu wanda zai canja Kalmomin Allah. Lallai labarin (Manzannin) ya riske ka."

It indicates the level to which the du’aa today have descended. All we can say is what the Noble Qur’an said to Sayyiduna Muhammad 􀁕; “Say: ‘This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me…’” [TMQ 12:108] “He could not take his brother by the law of the King (as a slave), except that Allah willed it.” [TMQ 12:76] “(Yusuf) said: ‘Set me over the store-houses of the land; I will indeed guard them with full knowledge.’” [TMQ 12:55] “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying):’Laa ilaaha illa ana [none has right to be worshipped but I (Allah)] worship Me (Alone an none else).’” [TMQ 21:25] “Verily, (many) Messengers were denied before you (O Muhammad 􀁕), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words of Allah. Surely there has reached you the information (news)

game da Manzannin (da suka gabace ku). "Babu wani manzo da Muka aiko face a yi masa biyayya da izinin Allah." [TMQ 4:64] "Kaico ga bayi! Ba wani manzo da ya zo musu face suna yi masa izgili." [TMQ 36:30] "Waɗanda suka kafirta kuwa suka ce wa manzanninsu: 'Lallai za mu fitar da ku daga ƙasarmu, ko kuwa ku koma cikin addininmu.' Sai Ubangijinsu ya yi musu wahayi cewa: 'Lallai Mu za Mu halakar da azzalumai (kafirai, masu aikata zalunci). Kuma lallai Mu za Mu sa ku zauna a ƙasar bayansu. Wannan ga wanda ya ji tsoron tsayuwa a gabana (a Ranar Tashin Alƙiyama) kuma ya ji tsoron alƙawarina.'" [TMQ 14:13-14] "(An jinkirta musu) har sai da manzanni suka yanke ƙauna suka yi zaton an ƙaryata su (daga mutanensu), sai taimakonMu ya zo musu, kuma duk wanda Muka so aka tsira da shi. Kuma azabarMu ba a iya kawar da ita daga mutane masu laifi (masu sava wa Allah)." [TMQ 12:110]

about the Messengers (before) you.” [TMQ 6:34] “We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64] “Alas for mankind! There never came a Messenger to them but they used to mock at them.” [TMQ 36:30] “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to your religion.’ so their Lord inspired them: ‘Truly, We shall destroy the Zalimoon (disbelievers, wrongdoers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection) and also fears My Threat.’” [TMQ 14:13-14] “(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimoon (criminals, disobedient to Allah.)” [TMQ 12:110]