Miaka ilipita, lakini sura haieleze kilichotokea wakati huo. Haizungumzii miaka ya mavuno mengi, wala jinsi watu walivyotumia vizuri mavuno hayo katika kilimo chao. Wala haizungumzii jinsi Yusuf alivyosimamia mfumo huo, na jinsi alivyohifadhi mavuno yasiyotumika. Yote haya yanaonekana kudokezwa katika kauli ya Yusuf mwenyewe alipoomba kuteuliwa: "Hakika mimi ni mwenye kuhifadhi, mjuzi." (Aya ya 55) Sura pia haitaji kuwasili kwa miaka migumu ya mavuno duni, wala jinsi watu walivyoipokea, wala jinsi walivyopoteza riziki zao kwa vitendo wakati wa miaka hiyo. Yote haya yanaonekana kudokezwa katika tafsiri ya ndoto ya Mfalme, pale Yusuf alipoisema kuhusu miaka hiyo: "Kisha baada ya hayo kutakuja miaka saba migumu, itakayokula yale mliyoyaweka akiba kwa ajili yake, isipokuwa kidogo mnachokihifadhi." (Aya ya 48)

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

Sūrah hii haitaji Mfalme wala mawaziri wake au washauri wake katika tukio lolote la baadaye. Hivyo inatupa picha kwamba mambo yote ya umuhimu yaliachwa mikononi mwa Yusuf. Ni yeye aliyeisimamia mgogoro mzima. Yusuf ndiye anayepewa sifa zote, na sūrah inautumia vizuri ukweli huu wa kihistoria.

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

Kuhusu athari za miaka ya uhaba, sura hii inalivuta jicho kwenye jambo hili kwa kuwataja ndugu wa Yusuf kuwa ni wale waliokuja kutoka jangwani, katika nchi ya mbali, kutafuta chakula huko Misri. Hili linatupa wazo la jinsi njaa ile ilivyokuwa imeenea.

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

Sūra inatupeleka mara moja hadi nchini Kanaan, ambako ndugu wanazungumza na baba yao. Sūra haisemi chochote kabisa kuhusu safari ya kurudi, wala kama kulitokea jambo lolote la maana. Hapa ndugu wanamwambia baba yao jambo muhimu zaidi walilojifunza mwishoni mwa safari yao: "Walipomrudia baba yao, wakasema: 'Baba, kuanzia sasa tumenyimwa nafaka yoyote zaidi.

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

“Basi mtume ndugu yetu pamoja nasi ili tupate kipimo chetu kamili [cha nafaka]. Nasi tutamtunza vizuri sana.”" (Aya ya 63) Walitaka baba yao ajue jambo hili kwa haraka, kwa sababu walisema hivi hata kabla ya kufungua mizigo yao. Walimwambia kwamba Waziri Mkuu wa Misri ameamua kutowapa chakula chochote zaidi isipokuwa wamchukue pamoja nao ndugu yao mdogo. Kwa hiyo wanamwomba baba yao amruhusu aende nao ili waweze kununua chakula hicho. Wanaahidi kumtunza vizuri sana.

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

Ahadi hii lazima ilimkumbusha Yakobo kumbukumbu za zamani. Ni marudio kamili ya ahadi yao ya kumtunza vizuri Yusufu. Kwa hiyo, anazungumzia huzuni zake ambazo ahadi mpya imezifufua: "Akasema: 'Je, nitamwamini kwenu pamoja naye kama nilivyowaamini pamoja na nduguye zamani?'" (Aya 64) Kwa maneno mengine, anawaambia kwamba hatajihusisha na ahadi zao. Hana haja ya ulinzi wanaoweza kumpa mwanawe mdogo. Ikiwa atahitaji ulinzi wowote kwa ajili yake, atautafuta mahali pengine: "Lakini Mwenyezi Mungu ndiye Mlinzi aliye bora; naye ndiye Mwenye kurehemu kuliko wote wanaorehemu." (Aya 64)

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

Karamu inaendelea, na watoto wa Yaakub wanatekeleza maagizo ya baba yao:

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

"Na walipoingia kama baba yao alivyowaamuru, haikuwafaa chochote mbele ya Mwenyezi Mungu. Ilikuwa ni hamu tu moyoni mwa Ya'qub, aliyoitimiza. Alikuwa na elimu ambayo Sisi tulimpa. Lakini watu wengi hawajui." Aya ya 68 – Je, lengo la maagizo ya Ya'qub lilikuwa nini? Kwa nini anawataka waingie mjini kutoka malango tofauti?

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

Ripoti na tafsiri mbalimbali hutoa maelezo tofauti ambayo hayana haja nayo. Kwa kweli, maelezo haya yanapingana na yale ambayo maandishi ya Qur'ani yanakusudia kuwasilisha.

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

Lau Qur'ani ingetaka kutufahamisha sababu ya maagizo haya, ingeliitaja, lakini haitaji chochote isipokuwa kusema, "Ilikuwa ni matamanio tu katika nafsi ya Yaʿqub, naye akayatimiza." (Aya ya 68) Wafafanuzi nao wanapaswa vivyo hivyo kusimama hapa, ili kuhifadhi mazingira ambayo Qur'ani inataka kuyawasilisha. Mazingira hayo yanaonyesha kwamba Yaʿqub aliogopa jambo fulani kwa ajili ya watoto wake, na aliona kwamba hatari hiyo ingeweza kuzuiwa kwa wao kuingia mjini kupitia malango tofauti. Wakati huo huo alitambua kwamba hangeweza kuwasaidia kwa lolote kinyume na mapenzi ya Mwenyezi Mungu.

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

Hukumu yote ni ya Mwenyezi Mungu, na tawakali yote lazima imwekee Yeye. Ni kwa maana ya kiintuisheni tu ndipo alipowapa watoto wake maagizo haya. Mungu alikuwa amemfundisha, na yeye alikuwa amejifunza, kwamba mapenzi ya Mungu hakika yatatimia: "Lakini watu wengi hawajui hilo." (Aya ya 68)

Na walipojitokeza mbele ya Yusufu, alimkumbatia ndugu yake na kusema: 'Mimi ni ndugu yako. Usihuzunike kwa yale waliyokuwa wakiyafanya.' (Aya ya 69) Tunaona jinsi sura inavyotuweka bila kusubiri, bali inatuambia mara moja kwamba Yusufu alimvuta ndugu yake pembeni kwa mazungumzo ya faragha, akimwambia kwamba yeye ni ndugu yake mwenyewe. Pia anamwambia asijisumbue kwa yale ndugu zake walivyomtendea. Sura inatueleza hilo mara moja, ingawa bila shaka lilitokea baadaye, baada ya kufika kwao, Yusufu alipopata nafasi ya kuzungumza na ndugu yake faraghani.

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

Hata hivyo, hii ndiyo ilikuwa fikra ya kwanza katika akili ya Yusuf wakati ndugu zake walipoingia mahali pake na alipomwona ndugu yake wa tumbo moja baada ya muda mrefu kama huo. Ndiyo maana sura inataja jambo hilo kama tendo la kwanza, kwa sababu ni fikra ya kwanza. Hii ni moja ya nukta nzuri za mtindo wa kitabu hiki cha ajabu.

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

Sura hii kisha haitaji maelezo yoyote ya ukarimu ambao Yusuf huenda aliwapa ndugu zake. Inaruka moja kwa moja hadi tukio la mwisho, wakati ndugu wanakaribia kuondoka. Tunafahamishwa mpango wa Yusuf wa kumweka ndugu yake pamoja naye ili ndugu zake wa baba mmoja wajifunze mafunzo muhimu, ambayo pia yana manufaa kwa watu wote na vizazi vyote: “Na alipowapa vifaa vyao, aliweka kikombe cha mfalme katika mzigo wa ndugu yake. Kisha mtangazaji akapaza sauti: ‘Enyi msafara! Hakika ninyi ni wezi.’ Wakageuka kuwaelekea, wakasema: ‘Mmepoteza nini?’ ‘Tumepoteza kikombe cha mfalme,’ wakajibu. ‘Atakayekirudisha atapata mzigo wa ngamia [wa nafaka kama zawadi]. Mimi nathibitisha hilo.’ Wakasema: Wallahi, mnajua kwamba hatukuja kufanya uovu wowote katika nchi hii, wala hatuna sifa ya kuwa wezi.’ [Wamisri] wakasema: ‘Basi adhabu ya kitendo hiki itakuwa nini, mkithibitika kuwa waongo?’ Wakajibu: ‘Yule ambaye kikombe kitakutwa katika mzigo wake, basi yeye mwenyewe atakuwa mtumwa kama adhabu yake. Ndivyo tunavyowaadhibu madhalimu.’ Hapo [Yusuf] akaanza kupekua mizigo yao kabla ya mzigo wa ndugu yake, kisha akakitoa kikombe kutoka mzigo wa ndugu yake. Hivyo ndivyo tulivyomwandalia Yusuf. Hakuwa na haki, kwa sheria ya mfalme, ya kumzuilia ndugu yake, isipokuwa Mwenyezi Mungu alipotaka. Tunawainua kwa elimu tumtakaye, lakini juu ya kila mwenye elimu yupo Mmoja Mjuzi wa kila kitu. [Ndugu wa Yusuf] wakasema: ‘Kama ameiba, basi ndugu yake mmoja aliiba zamani.’ Yusuf alificha siri hiyo moyoni mwake wala hakuwadhihirishia, akisema [moyoni mwake]: ‘Nyinyi mko katika hali mbaya zaidi, na Mwenyezi Mungu anajua zaidi kwa yale mnayoyasema.’ Wakasema: ‘Ee Mkuu wa mawaziri, huyu kijana ana baba mzee sana. Chukua mmoja wetu badala yake. Tunaona kwamba wewe ni mtu mwenye ukarimu kweli.’ Akasema: "Mungu apishe mbali tusimchukue mwingine isipokuwa yule ambaye tumepata kitu chetu kwake; hapo tutakuwa wenye kudhulumu."

"Lakini adhabu ya kitendo hiki itakuwa nini, ikiwa mtathibitika kuwa waongo?" Hapo walinzi au wafanyakazi wakawaulizia changamoto hiyo. (Aya ya 74)

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

Hapa sehemu ya mpango ambao Mungu alimtia moyo Yusufu kuutumia inafunuliwa. Katika imani ya Yakobo ilikuwa desturi kwamba mwizi achukuliwe kuwa mateka au mfungwa, au afanywe mtumwa kama fidia kwa alichokiiba. Kwa kuwa ndugu zake Yusufu walikuwa na hakika ya kutokuwa na hatia, walikubali kwamba sheria yao itekelezwe dhidi ya yule ambaye angethibitika kuiba kikombe. Jibu lao lilibainisha adhabu katika mfumo wao wenyewe wa kisheria: "Yule ambaye katika mzigo wake wa ngamia kitapatikana, yeye ndiye atakayefanywa mtumwa kama adhabu yake. Hivyo ndivyo tunavyowaadhibu wakosaji." (Aya ya 75) Mwizi ni mkosaji, na wakosaji lazima watendewe kulingana na sheria.

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

Mazungumzo haya yalifanyika mbele ya Yusufu, ambaye kisha aliamuru mifuko ya ngamia wao ikaguliwe. Kwa hekima yake, alianza kukagua mifuko ya ndugu zake wa kambo kabla ya ile ya ndugu yake mdogo, ili asizue shaka yoyote kuhusu jambo hilo: "Basi akaanza kuzipekua mifuko yao kabla ya mfuko wa ndugu yake, kisha akautoa kikombe cha kunywea kutoka kwenye mfuko wa ndugu yake." (Aya 76) Simulizi linatuacha tuwaze mshtuko mkubwa ambao wana wa Yakobo walipata, pale walipokuwa na hakika kabisa ya kutokuwa na hatia yao, wakiapa kwa sauti moja. Haitaji chochote kuhusu haya yote, bali inatuacha tutafakari juu yake.

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

Tukirudi kwa ndugu wa Yusuf, ambao chuki yao dhidi ya Yusuf na nduguye imeamshwa. Tunawaona wakijitahidi sana kukanusha kuhusika na wizi, huku wakiliweka kosa hilo kwa tawi jingine la watoto wa baba yao: "Wakasema: 'Ikiwa ameiba, basi kaka yake naye aliwahi kuiba kabla.'" (Aya ya 77) Yapo masimulizi mengi yanayojaribu kuunga mkono kauli yao, yakinukuu visingizio na hadithi mbalimbali, huku yakisahau kwamba watu hawa walishawahi kumdanganya baba yao kuhusu Yusuf. Juhudi hizi zinasahau kwamba wangeweza kusema uongo tena mbele ya Waziri Mkuu wa Misri ili kukwepa uwajibikaji wao kwa tendo lenye aibu. Hivyo wanajaribu kujiondolea lawama zote zinazohusiana na Yusuf na nduguye mdogo. Mwenendo wao unaonyesha kwamba bado walikuwa na chuki dhidi ya Yusuf na nduguye.

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

Kwa hiyo wanawalaumu wawili hawa moja kwa moja.

Hence they put the blame squarely on these two.

Yusufu alificha siri yake moyoni mwake, wala hakuwafunulia chochote. (Aya ya 77) Alivumilia tuhuma yao bila kuonyesha kwamba aliathiriwa nayo, akijua kwamba yeye na ndugu yake walikuwa hawana hatia kabisa. Alisema tu kwao: "Ninyi mko katika hali mbaya zaidi." (Aya ya 77) Maana yake ni kwamba shutuma yao ya uongo iliwaweka wao katika hali mbaya zaidi machoni pa Mwenyezi Mungu kuliko ile ya walioshtakiwa. Huu ni usemi wa ukweli, si tusi. "Mwenyezi Mungu anajua vyema zaidi mnayoyasema." (Aya ya 77) Alisema hivyo ili asiingie katika mjadala wowote kuhusu shutuma yao, ambayo inadhaniwa alikuwa hana uhusiano nayo.

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