Sehemu hii inasimulia kipindi cha pili cha hadithi ya Yusuf, baada ya kufika Misri ambako aliuzwa kama mtumwa. Hata hivyo, mtu aliyemnunua alihisi kwamba kijana huyo ni mtu mwema. Hisia kama hizi zinaweza kutambulika kutokana na sura ya mtu, hasa zinapoambatana na tabia njema. Kwa hiyo, mtu huyo anamwagiza mkewe amtunze kijana huyo vizuri. Hapa ndipo uzi wa kwanza wa jinsi ndoto yake inavyotimia unapoanzia.

This passage relates the second episode of Joseph’s story, after he had reached Egypt where he was sold as a slave. However, the man who bought him felt that the boy was a good person. Such feelings may be sensed from a person’s looks, particularly if they are coupled with good manners. Hence the man recommends his wife to take good care of the boy. Here begins the first thread in how his dream comes true.

Lakini jaribu jingine la aina tofauti kabisa lilikuwa linamngoja Yusuf alipofikia utu uzima wake. Kabla ya hapo, alikuwa amepewa hekima na elimu ambazo zingemsaidia kukabiliana na jaribu lililokuwa mbele yake, jaribu ambalo ni wale tu ambao Mwenyezi Mungu amewaneemesha kwa fadhila Zake wanaoweza kulisimamia na kulipinga. Lilikuwa ni jaribu la kutaka kumdanganya katika majumba ya kifalme, ambako mazingira ya kiungwana mara nyingi yanaonyeshwa na maadili yaliyolegea. Yusuf alitoka humo bila kuathirika katika maadili yake ya kimaadili na kidini.

But another trial of a totally different type was awaiting Joseph when he reached his prime. Prior to this, he would have been given wisdom and knowledge which would help him confront the forthcoming trial, one which only those on whom God bestows His grace can stand up to and resist. It was a trial of seduction in palaces where the aristocratic environment is often characterized by loose morality. Joseph emerged unscathed from it in his moral and religious values.

Mwanaume kutoka Misri aliyemnunua alimwambia mkewe: Mtendee wema. Huenda akatufaa, au tukamchukua kuwa mwanetu. Hivyo ndivyo tulivyomweka Yusuf katika nchi, na tukamfundisha tafsiri ya maneno. Mungu hushinda daima katika kile alichokusudia; lakini watu wengi hawajui.

The man from Egypt who bought him said to his wife: Be kind to him. He may well be of use to us, or we may adopt him as our son. Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it.

(Aya ya 21)

(Verse 21)

Sūrah hii haifichui bado utambulisho wa mtu aliyemnunua. Baada ya muda mrefu tunajifunza kwamba yeye ni mtu mwenye cheo cha juu sana, pengine waziri mkuu wa Misri. Lakini kwa sasa tunajua tu kwamba Yusuf amefika mahali salama, kwamba jaribu lake la kwanza limekwisha, na kwamba matarajio mazuri yanamngoja.

The sūrah does not as yet reveal the identity of the person who bought him. After a long time we learn that he is a person in a very high position, perhaps Egypt’s chief minister. But for now we only know that Joseph has reached a safe place, and that his first trial is over, and that bright prospects await him.

"Mtendeeni wema." (Aya ya 21) Hivi ndivyo watafsiri wengi wa Qur'ani wanavyotafsiri kauli ya kwanza iliyosemwa na mtu aliyemnunua Yusufu. Kwa tafsiri ya neno kwa neno, mtu huyo anasema: "Mkaribishe vizuri mahali pake pa kukaa." Ingawa hili lina maana ya kumtendea wema, msemo huo unaonyesha wema mkubwa zaidi, unaolinganishwa na kukaa kwake kisimani pamoja na hofu zote zilizohusishwa na tukio hilo.

“Be kind to him.” (Verse 21) This is how most translators of the Qur’ān render the first statement said by the man who bought Joseph. Literally the man says: “Be generous in his place of abode.” Although this is meant to be an instruction to treat him kindly, the expression signifies greater kindness to be contrasted with his stay in the well and all the fears that were associated with that experience.

Lakini mwanamume huyo anaenda mbali zaidi na kumwambia mkewe kuhusu anachotumaini kwa mustakabali wa mvulana huyo:

But the man goes further and tells his wife of what he hopes for the boy’s future:

"Huenda akatufaa, au tukamchukua awe mwana wetu." (Aya ya 21) Pengine hawakuwa na watoto, kama baadhi ya riwaya zinavyodokeza. Hivyo, yule mtu alianza kufikiri kwamba iwapo kijana huyo angejionesha kufikia matarajio ya bwana wake, kwa upande wa akili, tabia na sura nzuri, angeweza kumchukua kuwa mwanawe mwenyewe.

Katika hatua hii Yusuf anapitia jaribu la pili maishani mwake. Jaribu hili ni zito zaidi na lina kina zaidi kuliko la kwanza. Linakuja wakati ambapo ameshapewa hekima na elimu kama ishara ya neema ya Mwenyezi Mungu. Kwa hiyo anakabiliana nalo kwa uso thabiti, na anaokolewa nalo kama malipo ya kutenda mema. Jaribu hili linajitokeza kwa namna ya kishawishi, na sura inachora picha yenye msisimko mkubwa ya tukio zima, wakati Yusuf alipokuwa katika hatari kubwa.

At this point Joseph experiences the second trial in his life. It is much more severe and profound than the first one. It comes when he has been given wisdom and knowledge as a gesture of God’s grace. Hence, he faces it squarely, and he is saved from it as a reward for doing good. This trial takes the form of temptation, and the sūrah paints a very charged picture of the whole encounter, when Joseph was vulnerable to great risks.

Yeye aliyekuwa akiishi nyumbani mwake alijaribu kumshawishi. Alifunga milango na kusema, 'Njoo.' Akasema: 'Mungu anilinde. Hakika bwana wangu amenifanyia makaazi mema huku. Wale wanaodhulumu hawafanikiwi.' Hakika yeye alimtamani, naye alimtamani. [Angeweza kutii] lau kama asingeona ishara wazi kutoka kwa Mola wake. Hivyo ndivyo tulivyomwepusha na uovu na uchafu. Hakika alikuwa miongoni mwa waja wetu waliotakasika. Nao wote wawili wakakimbilia mlangoni. Akamrarua shati lake kutoka nyuma. Mlangoni wakakutana na mumewe. Akasema: 'Adhabu ya anayetaka kumdhuru mkeo ni nini, ila kufungwa jela au adhabu chungu?' [Yusuf] akasema: 'Ni yeye aliyetaka kunishawishi.' Mmoja wa watu wa nyumbani mwake alitoa ushahidi: 'Ikiwa shati lake limechanika mbele, basi yeye anasema kweli na yeye ni mwongo. Lakini ikiwa limechanika nyuma, basi yeye ni mwongo na yeye anasema kweli.' Alipoona kwamba shati la Yusuf limechanika nyuma, alimwambia: 'Hakika hii ni hila yenu nyinyi wanawake. Hila zenu ni kubwa mno!' Yusuf, yapite haya! Na wewe mwanamke, omba msamaha kwa dhambi yako.

She in whose house he was living tried to seduce him. She bolted the doors and said, ‘Come.’ He said: ‘God protect me. Goodly has my master made my stay here. Those who do wrong come to no good.’ She truly desired him, and he desired her. [He would have succumbed] had he not seen a clear sign from his Lord. Thus We averted from him evil and indecency. He was truly one of Our faithful servants. And they both rushed to the door. She tore his shirt from behind. And at the door they met her husband. She said: ‘What ought to be the punishment of someone who had evil designs on your wife other than that he should be thrown in prison or some grievous punishment.’ [Joseph] said: It was she who sought to seduce me.’ One of her own household testified: ‘If his shirt has been torn from the front, then she is speaking the truth and he is lying. But if it has been torn from behind, then she is lying, and he is speaking the truth.’ When [her husband] saw that Joseph’s shirt was torn from behind, he said to her: ‘This is indeed [an instance] of the guile of you, women. Your guile is awesome indeed!’ Joseph, let this pass! And you, woman, ask forgiveness for your sin.

"Naye alimtamani kwa hakika, naye pia alimtamani. [Angeliweza kushindwa] lau asingeliona dalili ya wazi kutoka kwa Mola wake." (Aya ya 24) Wafasiri wote wa Qur'ani, wa zamani na wa sasa, wameelekeza umakini wao kwenye tukio hili la mwisho. Wale waliopata taarifa zao kutoka vyanzo vya Kiyahudi wanataja simulizi nyingi za kihadithi zinazomweleza Yusufu kuwa mtu aliyesukumwa na tamaa isiyoshibika, na Mungu asiyeweza kumzuia licha ya ushahidi wake wote. Inasemwa kwamba aliona picha ya baba yake juu ya dari, akiuma kidole chake. Simulizi nyingine ya aina hiyo inasema kwamba aliona mabamba kadhaa ya maandishi ya kisanii, yakiwa na aya za Qur'ani, [Ndiyo, Qur'ani!] yakilaani kitendo hicho, lakini aliendelea kana kwamba hakuona chochote. Kisha Mungu alimtuma malaika Gabrieli, akimwambia amwokoe Yusufu.

“She truly desired him, and he desired her. [He would have succumbed] had he not seen a clear sign from his Lord.” (Verse 24) All commentators on the Qur’ān, past and present alike, have focused their attention on this last incident. Those who have taken their information from Jewish sources mention numerous legendary reports describing Joseph as one driven by insatiable desire, and God unable to restrain him despite all His evidence. He is said to have seen his father’s image on the ceiling, biting his finger. Another such report suggests that he saw several plates of calligraphy, with verses of the Qur’ān, [Yes, the Qur’ān!] denouncing such action, but he continues as though he saw nothing. Then God sent the angel Gabriel, telling him to save Joseph.

Malaika alimpiga kifuani. Kuna riwaya nyingi za aina hii, lakini zote ziko wazi kuwa hazina msingi na ni za kutungwa kabisa.

The angel hit him in the chest. There are many such reports, but they are all clearly groundless and manifestly fabricated.

Wafafanuzi wengi wa Qur'ani wanasema kwamba tamaa yake ilikuwa ya kimwili, huku yake ikiwa ya kiakili. Kisha akaona dalili kutoka kwa Mola wake, na akaweza kujizuia na jaribu hilo.

Most commentators on the Qur’ān say that her desire was physical, whilst his was mental. Then he saw the evidence from his Lord, and he was able to resist temptation.

Marehemu msomi, Rashīd Riđā’, anakataa kabisa mtazamo huu. Anasema kwamba yeye alitaka kumpiga kwa sababu ya upinzani wake wenye heshima, wakati yeye ndiye aliyepaswa kutiiwa kama bibi wa nyumba. Kwa upande mwingine, yeye alitaka kumzuia, lakini alipendelea kujaribu kutoroka.

The late scholar, Rashīd Riđā’, rejects this view altogether. He says that she desired to hit him because of his dignified resistance when she was the mistress to be obeyed. On the other hand, he desired to repel her, but he preferred to try to escape.

Mume hakuchukua hatua yoyote ya kumtenganisha mke wake na mtumwa wake. Aliacha mambo yaendelee kama hapo awali, kwa kuwa ndivyo majumba ya kifalme yanavyoshughulikia mambo kama hayo.

The husband did not take any action to separate his wife and his slave. He simply let matters go on as previously, because this is how palaces deal with such affairs.

Lakini majumba ya kifalme ni kuta zenye masikio, na uvumi huenea daima. Kwani kashfa za aina hii huleta mazungumzo ya kuvutia: "Katika mji, wanawake walikuwa wakisema: 'Mke wa Waziri Mkuu anajaribu kumshawishi kijana wake mtumwa, kwa sababu amempenda kwa shauku kubwa. Tunaona kwamba yuko wazi kupotea njia.'" (Aya ya 30)

But palaces are walls with ears, and gossip is always rife. For such scandals always provide interesting conversations: “In the city, women were saying: ‘The Chief Minister’s wife is trying to seduce her slave lad, as she is passionately in love with him. We see that she is clearly going astray.’“ (Verse 30)

Hivi ndivyo wanawake husema kuhusu mambo kama haya katika jamii zote za jāhiliyyah.

This is the sort of thing women say about such matters in all jāhiliyyah societies.

Kwa mara ya kwanza tunapata kujua huyo mwanamke ni nani, na tunajifunza kwamba mtu aliyemnunua Yusuf alikuwa Waziri Mkuu wa Misri. Hili linatangazwa wakati kashfa inapofichuka hadharani, huku hali yake ikielezwa waziwazi: "Mke wa Waziri Mkuu anajaribu kumtongoza kijana wake wa kike, kwa kuwa anampenda kwa shauku kubwa." (Aya ya 30) Hii ni mapenzi yanayoteketeza yanayomshika kabisa. Ndiyo maana kuna maoni haya: "Tunaona kwamba yeye yuko wazi amepotea njia." (Aya ya 30) Anatarajiwa kuwa mfano wa kuigwa kwa sababu ameolewa na mtu mashuhuri serikalini. Lakini bado amependa kupindukia kijana ambaye mumewe alimnunua. Au labda walikuwa wanatoa maoni tu juu ya ukweli kwamba amekuwa kitovu cha kashfa. Si kosa lenyewe linalolaumiwa, bali kugunduliwa akilitenda. Ikiwa limebaki siri, hakuna lawama inayomwangukia.

For the first time we learn who the woman is, and we learn that the man who bought Joseph was Egypt’s Chief Minister. This is announced as the scandal becomes public, with her position graphically described: “The Chief Minister’s wife is trying to seduce her slave lad, as she is passionately in love with him.” (Verse 30) Hers is a consuming love that takes complete hold. Hence the comment: “We see that she is clearly going astray.” (Verse 30) She is supposed to be the role model as she is married to a leading personality in government. Yet she is infatuated with the young man her husband had bought. Or perhaps they were merely commenting on the fact that she had become the centre of a scandal. It is not the offence itself that is reproachable, but of being found out doing it. If it remains concealed, no blame is attached.