Kuhusu Sayyiduna Yusuf (as), wanasema kwamba jamii aliyoishi ilikuwa ya kijahili, ambamo itikadi ya Shirk ilitawala. Katika jamii hiyo, uovu wa kimaadili ulienea sana, na Sayyiduna Yusuf alikabiliwa na majaribu na dhulma ndani yake kiasi kwamba watu waliamua kumfunga gerezani walipoona dalili za kutokuwa na hatia kwake. Mfalme alimtoa gerezani alipogundua jinsi Yusuf (as) alivyoweza kufasiri ndoto vizuri, na alitambua uaminifu wa 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.

Basi Mfalme alimchagua na kumweka karibu yake. Hivyo Sayyiduna Yusuf (as)

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

Aliomba mfalme amweke yeye kusimamia maghala, na mfalme akakubali ombi lake. Basi Yusufu akachukua jukumu la wizara katika utawala na mfumo wa kijahili, ambao ulijulikana kupingana na Sharia ya Bani Israili. Kwa upande wa utekelezaji, Sayyiduna Yusufu alikuwa chini ya 'dini (mfumo) ya mfalme', yaani mamlaka yake na utawala wake, kiasi kwamba alihitaji kutumia hila ya kurejea sheria ya Yaqub ili kumweka ndugu yake karibu naye. Hilo lilikuwa wakati alipopanga hila kwa ndugu yake, kwa kumshtaki kwa (kufanya) wizi, kwa sababu mwizi hufanywa mtumwa kulingana na Sharia ya Yaqub.

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.

Wanaongeza kwa hili kwa kusema kwamba haipaswi kusemwa kuwa hili ni mahsusi kwa Sayyiduna Yusuf, kwa sababu kubainisha kwamba jambo ni mahsusi kunahitaji dalili. Hii ni kwa sababu, kimsingi, kila kinachotajwa kuhusu Manabii na mwongozo wao kinakusudiwa kuigwa na kufuatwa.

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.

Pia wanasema kwamba hakuna mtu anapaswa kudai kwamba hili ni katika Shari'a ya waliotangulia kabla yetu, kwa sababu suala la hukumu si katika matawi (furu') ya Shari'a ambayo ndani yake kunaweza kuwa na tofauti katika sheria, bali ni katika misingi (Usul), ambayo imekubaliwa. Hii pia ni kwa sababu Sayyidina Yusuf alikiri hilo, kwamba, "Hukumu si ya yeyote ila ya Allah." [TMQ 12:40], na licha ya kukiri kwake huko, alishiriki bado katika kutawala.

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.

Yeyote anayesoma aya za Surat Yusuf zinazohusu jambo hili atagundua kwamba maoni haya, yanayoruhusu ushiriki katika mifumo ya kufuru, yamejengwa juu ya aya mbili zifuatazo: "Hangeweza kumchukua ndugu yake kwa dini (sheria) ya mfalme (kama mtumwa), isipokuwa Allah alipotaka." [TMQ 12:76], na: "(Yusuf) akasema: 'Niweke juu ya ghala za nchi.'" [TMQ 12:55]. Wamezifafanua kwa namna inayolingana na maoni yao. Wamesahau kanuni zote ambazo Uislamu umejengwa juu yake, zinazopingana na maoni yao, na wamepuuza aya zinazopingana na ufahamu huu. Wamefikia hata kuliacha jambo la kutokosea kwa Mitume. Ikiwa ufahamu wao wa aya hizi mbili utaanguka, basi kila kitu walichokijenga kuhusu Sayyiduna Yusuf (as) kitaanguka pia.

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.

Manabii ni watakatifu wa Allah 􀀬 miongoni mwa viumbe Wake na ni wateule Wake. Yeye huwachagua ili waeneze dini Yake. Wao ni mfano na kielelezo kwa watu wao. Ni mifano halisi ya utii na kushikamana, kwa kuwa walitekeleza amri Yake kwa njia bora zaidi. Allah 􀀬 amewalinda dhidi ya dhambi na majaribu, akawafanya kuwa imara katika haki, na kuwapa msaada Wake. Sayyiduna Yusuf (as) ni miongoni mwa kundi hili teule. Allah 􀀬 amemsifu na kumpa pongezi kubwa katika aya zaidi ya moja. Amesema: “Hivyo ndivyo Mola wako Mlezi atakavyokuteua na kukufundisha tafsiri ya ndoto, na kukamilisha neema Yake juu yako…” [TMQ 12:6]. Pia amesema: “Na alipofikia utu uzima wake, tulimpa hekima na elimu; hivyo ndivyo tunavyowalipa Muhsineen (wanaotenda mema).” [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].

Alisema: “Hivyo ndivyo ilivyokuwa, ili Tumgeuzie mbali uovu na zinaa.

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

Hakika alikuwa miongoni mwa waja wetu waliochaguliwa, walioongozwa.” [TMQ 12:24]. Akasema: “Hivyo ndivyo Tulivyomweka Yusuf katika ardhi, ili aimiliki humo apendavyo, popote atakapotaka. Tunamjaalia rehema Zetu amtakaye, wala hatupotezi malipo ya wale wanaofanya wema (al-Muhsinoon).” [TMQ 12:56] Alikuwa da'ee (mlinganizi wa da'wah) kwa Allah 􀀬 wa daraja la juu kabisa. Qur'an inasimulia kwamba wenzake gerezani walipomuuliza kuhusu tafsiri ya ndoto zao, alisema: “Je, miungu mingi tofauti ni bora, au Allah, Mmoja, Mwenye nguvu zisizoshindika? Hamwabudu asiyekuwa Yeye, bali majina tu mliyoyabuni (mliyoyazua), nyinyi na baba zenu, ambayo Allah hajateremsha hoja yoyote juu yake. Hukumu ni ya Allah peke yake. Ameamuru msimwabudu yeyote isipokuwa Yeye; hiyo ndiyo dini iliyo nyoofu (ya kweli), lakini watu wengi hawajui.” [TMQ 12:39-40] Alikuwa mwenye usafi, amefungwa na Allah 􀀬 na akitafuta kinga kwake. Hivyo Allah 􀀬 alimwepusha na hila za wanawake, na na hila za mke wa al-Aziz, ambaye kauli yake imetajwa na Qur'an: “Nami nilitaka kumshawishi, lakini alikataa. Na sasa, akikataa kutii amri yangu, bila shaka atatupwa gerezani, na atakuwa miongoni mwa wale waliodhalilika.

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.

Alisema: 'Ee Mola wangu! Gerezani ni bora zaidi kwangu kuliko kile wanachonialika kukifanya.

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

“Isipokuepusha mbali na mimi hila yao, nitavutiwa kwao na kuwa miongoni mwa wajinga.” Basi Mola wake alimjibu dua yake, akawaepusha mbali naye hila yao. Hakika Yeye ndiye Msikivu, Mjuzi.” [TMQ 12:32-34]. Watu walishuhudia usafi wake, wema wake na uaminifu wake. Wale wenzake wawili gerezani walimwambia: “Tujulishe tafsiri ya haya, hakika sisi tunakuona wewe ni miongoni mwa Muhsinina (wanaotenda mema).” [TMQ 12:36]. Mmoja kati ya wale wenzake wawili, ambaye aliachiliwa baada ya Mfalme kuona ndoto yake, alimwambia Yusuf:

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:

“Ee Yusufu, mtu wa kweli!” [TMQ 12:46]. Baada ya yeye kukataa kutoka gerezani isipokuwa kutokuwa na hatia kwake kudhihirike, wanawake walisema: “Wanawake walisema: ‘Allah apishe mbali! Hatujui ovu lolote juu yake!’ Mke wa Al-Aziz akasema: ‘Sasa haki imedhihirika (kwa wote), ni mimi niliyejaribu kumshawishi, naye bila shaka ni miongoni mwa wakweli.’” [TMQ 12:51]. Mfalme, akivutiwa naye, alisema: “Mleteni kwangu nipate kumweka karibu nami.” [TMQ 12:54]. Ndugu zake walisema, baada ya yeye kuamua kumchukua ndugu yake:

“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:

“Basi mchukue mmoja wetu mahali pake. Hakika sisi tunakuona wewe ni miongoni mwa Al-Muhsinuun (wanaotenda mema).” [TMQ 12:78]. Sayyiduna Yusuf (as) alikiri kwamba alichopewa na Allah 􀀬 kilikuwa kwa sababu ya Taqwa yake na subira yake katika utii na kujiepusha kwake na madhambi. Alisema: “Akasema: ‘Mimi ni Yusuf, na huyu ni ndugu yangu. Hakika Allah ametufanyia wema. Hakika yule anayemcha Allah kwa kumtii Yeye, na akawa mvumilivu, basi hakika Allah hautupi ujira wa Al-Muhsinuun (wanaotenda mema).’” [TMQ 12:90] Inawezekanaje baadhi ya Waislamu kumshutumu mtu mwenye hadhi kama hii ambaye Allah 􀀬 anamshuhudia, na ambaye hakushutumiwa na yeyote aliyekutana naye? Hii ni licha ya kwamba hakuna hata dalili moja katika Qur’an inayoonyesha kwamba alikuwa akitawala kwa sheria za mfalme.

“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.

Hakuna kutajwa kwa hukumu yoyote aliyohukumu nayo isipokuwa hii: "Wakasema: 'Adhabu yake ni kwamba yule ambaye kikombe kimeonekana katika mfuko wake, ndiye atakayeshikiliwa kuwa ni adhabu yake (ya kosa hilo).'" [TMQ 12:75]. Hukumu hii ilikuwa kwa mujibu wa Sharia ya Ya'qub (a.s). Hakuna dalili yoyote ya elimu inayoonyesha kwamba alihukumu kwa kitu kingine kisicho alichokiteremsha Allah 􀀬. Hoja yao yenye shaka imetokana na aya ifuatayo:

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:

“Hakuweza kumchukua nduguye kwa sheria ya mfalme (kama mtumwa), isipokuwa Mwenyezi Mungu alipotaka.” [TMQ 12:76]. Aya hii, inapofafanuliwa kwa tafsiri sahihi, basi shaka hii inaondoka na madai yao yanaanguka.

“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.

Aya hiyo ilikuwa na utata kwa wafuasi wa mwelekeo huu, hivyo walieleza maana yake kwa namna inayolingana na msimamo wao. Maelezo yao yalikuwa kama ifuatavyo.

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.

Baada ya miaka ya njaa kutokea, watu walianza kumjia Yusuf (as).

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

kutoka kila mahali ili awape kitu katika mazao aliyokuwa ameyahifadhi kwa usimamizi wake, na usambazaji wake ambao Mfalme alikuwa amemkabidhi. Ndugu zake walikuja, naye akawatambua huku wao wasimtambue. Akamwambia ndugu yake mdogo kwamba yeye ni ndugu yake, ili asihuzunike. Akapanga hila kwa ndugu zake, akaweka kikombe cha kunywea (siqayah) kwenye tandiko la ngamia wa ndugu yake, bila mtu yeyote kugundua. Kisha akasema kwamba amekipoteza, na mtu mmoja akatangaza kwamba wenye msafara wa ngamia wameiba. Wakaweka mzigo wa ngamia mmoja kwa atakayekiona. Ndugu za Yusuf (as) walikikana shutuma hiyo kwa nguvu kubwa. Wale waliosimamia usambazaji miongoni mwa wasaidizi wa Yusuf (as) wakasema: "Basi adhabu yake itakuwa nini, ikiwa mtathibitika kuwa waongo?" [TMQ 12:74]. Ndugu za Yusuf wakasema: "Adhabu yake iwe kwamba yule ambaye katika mfuko wake kitapatikana, atashikiliwa (kama mtumwa) kwa kulipa fidia," [TMQ 12:75], maana yake ni kwamba mwizi atachukuliwa kuwa mtumwa (aliyefanywa mtumwa). Hii ilikuwa sawa na Shari'ah ya Ya'qub (as). Basi Yusuf (as) akaanza kupekua mizigo yao kabla ya mizigo ya ndugu yake mdogo. Kisha akakitoa kwenye mzigo wa ndugu yake mdogo, hivyo adhabu yake ikawa ni kuchukuliwa kama mtumwa na kufanywa mtumwa. Kisha ikaja aya inayosema kuhusu Sayyiduna Yusuf (as): "Hakuweza kumchukua ndugu yake kwa sheria ya Mfalme." [TMQ 12:76]. Baadhi yao wamefafanua kwamba maana yake ni Shari'ah (sheria) na Nizam (mfumo) wa Mfalme. Hii ina maana kwamba Mfalme wa Misri alikuwa na Shari'ah na mfumo, na Sayyiduna Yusuf (as) alitawala kwa Shari'ah na mfumo wa Mfalme huyu. Katika tatizo hili, alipanga hila ambayo kwayo angeweza kumweka ndugu yake kando yake. Hivyo akatumia njama ya kiungwana, ili wao wenyewe watamke adhabu ambayo watahesabiwa nayo. Hakuwaambia kwamba adhabu ya mwizi kwa mujibu wa sheria ya Mfalme ni kadhaa na kadhaa. Badala yake alifanya wao watoe hukumu kwa mujibu wa sheria ya Ya'qub, ili aweze kumbakiza ndugu yake pamoja naye.

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.

Maelezo ya aya hii kwa namna hii yamewafanya wafikie uelewa huu.

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

Ikiwa tunarejea neno ‘deen’ katika Kiarabu, tunaona kwamba ni miongoni mwa maneno ya kawaida, ambayo hubeba zaidi ya maana moja. Katika kamusi Lisan al-Arab (lugha ya Kiarabu), imeelezwa kwamba ‘deen’ maana yake ni kulazimisha na utii. Hivyo ‘dintuhum fa danoo’ maana yake ni ‘niliwalazimisha, basi wakatii.’ Deen pia maana yake ni malipo na zawadi. Unasema ‘dintuhu for his action deenun’ kumaanisha ‘nilimlipa.’ Pia ‘Youm al-deen’ maana yake ni ‘siku ya malipo.’ Deen pia maana yake ni hesabu, kama katika kauli Yake {Mmiliki wa Siku ya Malipo} [TMQ 1:3]. Deen pia maana yake ni Sharia na mamlaka, kama katika kauli Yake {Na pigeni vita nao mpaka kusiwe na fitna (mateso), na dini yote iwe kwa Allah} [TMQ 8:39]. Deen maana yake ni udhalilifu na utumwa, na ‘madeen’ ni mtumwa, al-madeenah ni taifa lililomilikiwa, kama katika kauli Yake {Je, sisi ni wenye kulipwa?} [TMQ 37:53], yaani ‘wanaomilikiwa’. Vivyo hivyo katika kauli Yake {Basi kwa nini – kama nyinyi si wenye kumilikiwa – msirudishe roho hiyo, ikiwa mnasema kweli?} [TMQ 56:86-87]. ‘Madeeneen’ hapa maana yake ni wanaomilikiwa.

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.

Kuna maana nyingine za neno hili 'deen'.

There are other meanings for this word ‘deen’.

Kwa hiyo, ni ipi kati ya maana hizi ambayo Allah 􀀬 anaikusudia katika aya hii? Kuchagua maana yoyote kati ya hizi kunahitaji qareena (dalili) inayotufanya tuchukue maana hiyo mahsusi. Hili linaonyesha yule anayechukua maana inayomfaa yeye na inayoendana na mtazamo wake; anamweka matamanio yake kuwa hakimu juu ya Sharia. Wakati yule anayechukua maana iliyodhibitiwa, na kuwekewa mipaka kwa qara'in za Kishari'a (dalili) zinazoionyesha, anaifanya Sharia kuwa hakimu, na anatii amri ya Mola wake. Basi ni ipi kati ya maana hizi inayokusudiwa?

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?

Ikiwa tunasema kwamba maana iliyokusudiwa ya neno deen ni Sharee'ah, tunaona kwamba dalili za Kishari'ah zinazuia ufahamu huu, iwapo utapelekea Sayyiduna Yusuf (as) kushiriki (katika utawala) pamoja na kufuru. Hili ni haramu kwa Mitume na waumini, na linapingana na asili ya Ujumbe, ambao umejengwa juu ya kufanya ibada na utumwa kwa Allah 􀀬 peke yake, na haki ya kutunga sheria ni Yake Yeye tu. Yeye 􀀬 anasema: “Wala hatukumtuma Mtume yeyote kabla yako (ewe Muhammad ﷺ) isipokuwa tulimfunulia (kusema): Laa ilaaha illa ana [hakuna haki ya kuabudiwa isipokuwa Mimi (Allah)], basi niabuduni Mimi (peke yangu) na si mwingine.” [TMQ 21:25]. Kwa hiyo, ni Yusuf (as) aliyekuwa akiwaambia watu: “Hukumu ni ya Allah peke yake. Ameamuru msimwabudu yeyote isipokuwa Yeye, hiyo ndiyo dini (ya kweli) iliyonyooka, lakini watu wengi hawajui.” [TMQ 12:39-40]. Haiwezekani kwamba angepingana nao katika jambo hili na kukubali utawala wa miungu tofauti. Kwa mfano wa hali hii, tunamwona Sayyiduna Shu'ayb (as) akiwaambia watu wake:

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:

"Sitaki, kinyume na nyinyi, kufanya lile ninalowakataza. Ninataka tu kutenda mema kadiri ninavyoweza, kwa uwezo wangu wote. Na uongofu wangu hauwezi kuja isipokuwa kutoka kwa Allah; kwake Yeye ninatumaini, na kwake Yeye ninatubu." [TMQ 11:88]. Tafsiri ya aya hii, kwa mujibu wa al-Qurtubi, ni: Sikukatazi jambo ambalo mimi mwenyewe ninalitenda, kama vile sisi nisiache jambo ambalo nimewaamuru mlifanye.

“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.

Ikiwa tunasema kwamba maana iliyokusudiwa ya neno ‘deen’ ni utumwa, na ndugu yake angekuwa ‘madeenan’ yaani mtumwa asiye na mmiliki, maana hii inaendana kikamilifu na yale yaliyotajwa awali katika aya kuhusu kauli ya ndugu za Yusuf (as) kwamba mwizi anafanywa mtumwa. Hivyo, aya ingemaanisha: hakuweza kumchukua ndugu yake, kwa kufanywa mtumwa na Mfalme, yaani kwa kumfanya kuwa madeen (mtumwa mwenye mmiliki) kwake, isipokuwa Allah (SWT) akitaka. Maana hii ndiyo iliyo karibu zaidi na ukweli. Hakuna dalili ya Shar'ee inayozuia maana kama hii.

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.

Badala yake, inalingana na yale yaliyotangulia katika aya hiyo, na inathibitisha kwamba Sayyiduna Yusuf (as) alikuwa miongoni mwa al-muhsineen (wale wanaotenda mema), na al-mukhliseen (walio safi kwa Allah), kama Allah alivyotaja. Pia inathibitisha yale ambayo watu walishuhudia.

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.

Kwa hiyo, tafsiri yoyote inayopingana na kutokuwa na makosa kwa Manabii, kinga yao dhidi ya dhambi, au inayodokeza kwamba wao husema yale wasiyoyatenda, inakataliwa.

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.

Kuhusu tafsiri ya kauli ya Sayyiduna Yusuf kwa Mfalme: "(Yusuf) akasema: 'Niweke juu ya hazina za nchi; hakika mimi ni mlinzi mwenye elimu.'" [TMQ 12:55], na kuichukua kumaanisha kwamba alitaka wizara ya hazina, au wizara ya fedha; na kwamba wakati wa kuteuliwa kwake katika nafasi hii, hakutumia Sharia ya Yaqub (as), bali mfumo wa Mfalme, ambao haukuwa umejengwa juu ya haki.

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.

Hii ni upotoshaji mkubwa na upotofu wazi wa ukweli. Ni muhimu sana tujifahamishe baadhi ya mambo ili kuweka wazi jambo hili.

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.

* Hali halisi ya utawala katika kipindi hicho ilikuwa ya kifalme. Katika historia, utawala wa kifalme umechukua aina mbili:

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

1 - Mfumo wa kimabavu wa utawala wa kifalme, ambapo Mfalme hutawala kwa amri yake mwenyewe na maoni yake. Kila analoliona linafaa, watu lazima walifuate, na hakuna mtu awezaye kubadilisha hukumu yake. Mamlaka ya kutunga sheria, ya utendaji na ya mahakama yote yako chini ya udhibiti wake. Yeye huwateua wasaidizi wake na kuwaondoa wakati wowote anapotaka. Anaweza kuwachagua kwa sababu ya uaminifu wao au ukaribu wao kwake, au kwa sababu ya busara yao ya kufikiri vizuri au mipango yao mizuri. Inatosha kwa wasaidizi hawa kuwa waaminifu na watiifu ili wapewe uhuru usio na mipaka; hivyo watatawala kwa amri zao wenyewe na kuwa madhalimu kwa maoni yao. Hivyo kila mmoja wao anakuwa Mfalme kwa kiwango kidogo.

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 - Ufalme wenye mamlaka yaliyowekewa mipaka. Mfalme katika mfumo huu amekuwa alama tu na si mfalme halisi; mamlaka yake kamili yameondolewa kwake. Mamlaka ya utawala katika mfumo huu yako kwenye katiba na sheria, si kwa mfalme. Vyombo vya kutunga sheria ndivyo vinavyotekeleza kazi ya kutunga sheria badala ya mfalme. Pia kuna vyombo vya utendaji, vinavyotekeleza katiba na sheria badala ya mfalme. Vilevile kuna vyombo vya mahakama, vinavyotatua mizozo na kusuluhisha migogoro kati ya watu, badala ya mfalme. Aina hii ya ufalme ilienea baada ya fikra ya Demokrasia kuenea. Hii ndiyo ufalme wenye mipaka (wa kikatiba). Ni ipi kati ya aina hizi mbili ya mfumo wa ufalme uliochukuliwa nchini Misri, wakati wa 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)?

Hakuna mtu anayeweza kufikiria kwamba Mfalme wa Misri wakati wa Yusuf (as)

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

alikuwa amefungwa na katiba na mfumo. Usemi ‘deen al-malik’ haumaanishi kile wanachodai; yaani sheria ya Mfalme. Maoni yanayoona mfanano kati ya mfumo wa ufalme wa wakati wa Yusuf (as) na mifumo ya leo inayodhibiti vitendo vya watawala, ni maoni yaliyopotoka kutoka kwenye maoni sahihi, na ni mfanano usio sahihi.

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.

Ombi la Sayyiduna Yusuf kwa Mfalme la kumweka kusimamia maghala, na kukubaliwa kwa Mfalme ombi lake, hakumaanishi kwamba ombi hili lilihusiana na utawala. Kile kilichotajwa na Qur'ani kilikuwa kimezuiliwa kwenye suala la ndoto, na si kwenye jambo jingine lolote.

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.

Inahusu uzalishaji wa mazao, miaka ya mavuno na miaka ya ukame, na kile kinachopaswa kufanywa kuhusiana nayo. Hivyo, alimwamuru Sayyiduna Yusuf (as) kubeba jukumu la kuhifadhi unga, na kupanga usambazaji katika miaka ya mavuno ili kujiandaa kwa miaka ya ukame, bila kufanya ziada katika kazi yake, wala kusaliti amana aliyopewa. Hii ni kazi ngumu, ambayo haiwezi kufanywa isipokuwa na mtu mwenye uwezo, mwaminifu, makini na mwenye maarifa, kama Yusuf (as). Yaliyotokea kati ya Yusuf (as) na ndugu zake yalihusiana hasa na somo hili. Haturuhusiwi kuondoka kwenye muktadha huu wala kupanua wigo wa jukumu la Sayyidina Yusuf. Hatuna haki ya kusema kwamba kazi yake ilihusu kukamata mali na kuitumia kwa wafuasi wa Mfalme, familia yake, jeshi lake au raia wake, na kwamba hilo lazima lilitokea kwa mujibu wa mfumo wa Mfalme na si wa Shari'ah ya Ya'qub (as). Kupanua maandishi ili kujumuisha maelezo kama hayo kunahitaji 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.

Inaonekana kwamba Mfalme alivutiwa na busara ya Yusuf (as) na uwezo wake wa kupima mambo na uadilifu wake. Hili ndilo lililomfanya Mfalme amkaribishe Yusuf (as) karibu naye na kumpa mamlaka ya kusimamia jukumu kubwa lililokuwa likimsumbua akili yake tangu alipoona ndoto yake. Kwa hiyo ilikuwa muhimu Yusuf (as) apewe nafasi ya kufanya hivyo bila kuingiliwa na mtu yeyote mwingine.

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.

Inaonekana kwamba Sayyiduna Yusuf hakutafsiri tu ndoto ya Mfalme. Badala yake alimpa suluhisho na mpango wa lazima wa kuiendesha kazi hiyo. Hili lilimwezesha Mfalme kupata imani kwa uwezo wa Yusuf wa kusimamia maghala, na kumpa uhuru kamili katika kufanya hivyo. Mfalme hakumwambia Yusuf (as) kwamba alikuwa na Shari'ah au mfumo ambao Yusuf (as) lazima aufuate. Badala yake, Mfalme alikubali tafsiri ya Yusuf (as) ya ndoto yake pamoja na suluhisho lake. Kwa hiyo, Mfalme alimpa kazi ya kuhifadhi na kugawa mavuno kwa jinsi alivyoona inafaa.

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.

Haikuepukika kwamba baada ya miaka ya ukame, Yusuf (as) ndiye mtu ambaye watu wangegeukia ili kuwaokoa na njaa. Pia haikuepukika kwamba umaarufu wake ungeenea mbali na karibu, kutokana na haki yake na ugawaji wake wa haki. Hili liliimarisha nafasi yake kwa Mfalme na kumfanya awe karibu zaidi naye. Labda hiki ndicho kilichomwezesha kuhama kutoka kuwa Aziz, kama ndugu zake walivyomwita; "Ewe mtawala wa nchi (Ewe Aziz)." [TMQ 12:88], hadi kuwa Mfalme baada ya wazazi wake kuja kutoka jangwani. Alimwomba dua Mola wake na kusema; "Mola wangu! Hakika Umenijaalia katika ufalme..." [TMQ 12:101]; kisha Allah 􀀬 akasema; "Na akawapandisha wazazi wake juu ya kiti cha enzi..." [TMQ 12:100], ambayo ina maana kwamba mamlaka yalipewa kwake hatimaye.

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.

Sheria pekee ambayo Qur'ani inataja kwamba Yusuf (as) aliitekeleza ilikuwa kumchukua ndugu yake kuwa mtumwa kulingana na Sharia ya Ya'qub (as). Basi kwa nini hakuchukua kutoka kwenye mfumo wa Mfalme kwa ukiukaji huo, ilhali Mfalme alikuwa na mfumo maalum uliowekwa?

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?

Haiwezekani kufikiria kwamba Sayyidina Yusuf (as) angefanya ukiukaji wowote wa Shari'ah. Hiyo ni kwa sababu yeye ni ma'sum (asiyeweza kukosea) na Mola wake amemuelezea kuwa muhsin (mwema), mkweli na mchamungu. Yeye ndiye aliyependelea gereza kuliko kushawishiwa. Yeye ndiye aliyekuwa akitoa da'wah gerezani. Yeye ndiye aliyekataa kutoka gerezani bila kuthibitisha kutokuwa na hatia kwake. Yeye ndiye aliyepata kupendwa na makafiri wa jamii yake, kuanzia mke wa Aziz, wanawake wa mji, wenzake wawili gerezani, Mfalme, hata ndugu zake, kabla ya kugundua utambulisho wake, kutokana na uaminifu na uadilifu wake.

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.

Inafaa kutambua kwamba tafsiri ya hali ya Sayyidina Yusuf (as)

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

Na Hali ya Mfalme vyote ni tafsiri zanni (tafsiri ya kubahatisha).

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

Hili ni sawa bila kujali limetoka upande gani. Iwe mfalme alisilimu au alibaki kuwa kafiri, iwe mamlaka yalihamishiwa kwa Yusuf kwa sababu ya kifo cha mfalme au kujiuzulu kwake, au kama Yusuf (as) alikuwa Aziz baada ya kuondolewa au kufa kwa Aziz aliyetangulia; maelezo ya Kauli Yake 􀀬 "Hakuweza kumchukua nduguye kwa sheria ya mfalme" [TMQ 12:76], au tafsiri ya Kauli Yake 􀀬 "Niweke juu ya ghala za ardhi..." [TMQ 12:55]; majibu ya yote haya ni tafsiri za kubahatisha tu. Hii ni kwa sababu Qur'ani haikutupa maelezo muhimu ya kuyajibu kwa uhakika.

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.

Zaidi ya hayo, maelezo yao hayahitajiki kwetu kuyafuata kama sheria.

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

Yaliyotajwa hapa nayo pia si ubaguzi katika hili, kwani ni ya kukisia kama maelezo mengine. Hata hivyo, inatofautiana na maoni mengine kwa kuwa inaendana na yale yanayomstahiki Manabii kwa upande wa Taqwa na Imani, na haipingani na kutokuwa na makosa kwa Manabii, jambo lililothibitishwa katika misingi ya Dini. Maelezo yanaweza kuwa mbali zaidi na ukweli kiasi gani pale yanapopingana na kauli iliyo wazi kabisa iliyotamkwa na ulimi wa Yusuf (as) mwenyewe, alipowakataa wengine ili kufuata ‘Aqeedah ya shirki, na kuacha kumrejea Allah 􀀬 peke yake kwa hukumu, kama tulivyoona hapo awali? Kwa kufuata njia hii, ambapo tunaifafanua hali ya Yusuf (as), hatutaki kuleta maoni mengine ya kuunga mkono katazo la kushiriki katika mifumo ya kikafiri. Msimamo wetu ni Hukmu ya Shari'a wala si kanuni ya Shari'a ya kukisia. Ni thabiti kwa maana na usahihi.

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.

Mtu anaweza kusema kwamba Yusufu (as) alikuwa akitawala kwa sheria ya mfalme kwa idhini ya Allah 􀀬, na kwa hiyo hakwenda kinyume na Mola wake. Jibu ni kwamba idhini hii ilikuwa ama ya Sayyidina Yusufu peke yake, au ilikuwa idhini ya jumla kwa wote, yaani kutawala kwa sheria za kufuru kulikuwa halali wakati huo.

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.

Ikiwa ni ruhusa mahsusi kwa Sayyiduna Yusuf (as), basi si halali kwa mtu yeyote mwingine kutenda kwa kutegemea ruhusa hiyo. Kwa hiyo, si jukumu letu kuifuata wala kuitumia kama ushahidi.

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.

Katika kesi ya pili, ikiwa ilikuwa halali kwa zama zao, basi ingekuja kuwa sheria kwetu kama Shari'a ya waliokuja kabla yetu. Kwa hiyo swali linakuwa: je, Shari'a ya waliokuja kabla yetu inaweza kuwa Shari'a kwetu? Kundi la wanazuoni wa Fiqh na Usul wameweka kanuni ifuatayo: "Shari'a iliyokuwepo kabla yetu si Shari'a kwetu," wakitoa dalili nyingi za maandiko zinazoonyesha kwamba kile alichokileta Muhammad ﷺ kimefuta kabisa sheria zilizotangulia, na kwamba kimefuta baadhi ya sehemu zake katika maelezo ili kusisitiza jambo hili. Ikiwa tutakubali maoni ya kundi hili la wanazuoni, basi haitakuwa halali kwetu kufuata au kutoa dalili kwa hali ya Yusuf (as) au Nabii yeyote mwingine. Kundi jingine la wanazuoni wa Fiqh na Usul wameweka kanuni nyingine: "Shari'a iliyokuwepo kabla yetu ni Shari'a kwetu mradi tu haijafutwa." Wanazuoni hawa nao wana hoja zao za kisheria. Wanasema kwamba kama sheria zilizotangulia hazina faida yoyote kwetu, basi Qur'ani isingezitaja. Wanasema pia kwamba kile alichokileta Muhammad ﷺ hakikufuta kila kitu kilichokuja kabla yetu kwa mara moja.

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.

Wanasema kuwa yale yaliyotajwa katika Qur'ani na Sunnah kuhusu sheria za Manabii waliotangulia yanatambuliwa kuwa sheria kwetu; isipokuwa yale ambayo Qur'ani imeyafuta kati ya sheria hizo, na kuyabadilisha kwa sheria mpya.

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.

Tunapotumia kanuni hii kwenye somo hili, tunapata nini?

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

Je, katika Shari'ah yetu, kuna maandiko yanayokataza kuhukumu kwa kitu kingine tofauti na kile ambacho Allah ﷻ ameteremsha? Je, kuna chochote kilichotajwa katika Shari'ah ya Muhammad ﷺ au Shari'ah ambayo Qur'ani iliileta, kinachotuonya dhidi ya kupotoka hata kidogo kutoka kwenye Shari'ah hii ya 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 􀁕?

Hakika, Sharia ya Muhammad ﷺ imetukataza kurejea kwa kitu kingine chochote isipokuwa hiyo kwa ajili ya kutatua mizozo yetu. Imetukataza kwa uthabiti kabisa kuchukua kanuni yoyote miongoni mwa kanuni za ukafiri na za ujahiliyya.

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.

Ikidaiwa kwamba jambo hili lilikuwa halali wakati wa Sayyiduna Yusuf (as), tunawaambia wale wanaodai hivyo kwamba hata ikichukuliwa kuwa lilikuwa halali wakati huo, bila shaka sasa limekatazwa (limefutwa) katika Shari'a ya Qur'ani.

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.

Mtazamo kwamba kuhukumu kwa yale aliyoteremsha Allah 􀀬 ni katika Usul (misingi ya msingi) na si katika furu' (matawi), ni mtazamo usio sahihi. Hiyo ni kwa sababu mahali pa itikadi ni moyoni, na mahali pa hukumu za Sharia ni viungo vya mwili. Aqidah ndiyo msingi wa hukumu za Sharia, na hukumu ndizo matunda ya Aqidah.

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.

Kanuni ya Shar'i inayohusiana na vitendo vya mja ina pande mbili.

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

1 - Kipengele cha kiakili na cha kiitikadi ambacho lazima kukubaliwa.

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

Katika kipengele hiki kinahusiana na ‘Aqeedah. Kutokukubali kwake kunaweza kupelekea kufuru au dhambi, kulingana na kama ni qat’i (yenye uhakika) au zanni (yenye dhana).

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).

2 - Kipengele kinachohusu vitendo, yaani utekelezaji.

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

Kwa hiyo, Swala ni fardhi na lazima ikubaliwe kuwa ni fardhi. Kutoikubali kama fardhi kunapelekea kufuru (kukufuru).

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

Swalah ni faradhi na lazima ifanywe kama faradhi; kutoifanya kama faradhi kunapelekea dhambi.

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

Pombe ni haramu, na katazo lake lazima likubaliwe; kusema kwamba ni halali kutaleta kufuru.

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

Pombe ni haramu na kunywa pombe ni jambo lililokatazwa. Kunywa pombe kutamfikisha mtu kwenye dhambi.

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

Vivyo hivyo, kuhukumu kwa mujibu wa alichoteremsha Allah 􀀬 ni faradhi. Kukubali kwake kunafungamanishwa na Imani kwa sababu ya dalili iliyo wazi kuhusu jambo hili. Kuhusu utekelezaji wake, ni utiifu (Taa’ah), na kutolitekeleza ni dhambi (ma’siyah). Basi yule asiyehukumu kwa mujibu wa alichoteremsha Allah 􀀬 anahesabiwa kuwa amekufuru ikiwa hakiamini kuhukumu kwa mujibu wa ufunuo wa Allah, au ikiwa anakikataa. Lakini ikiwa anakubali kuhukumu kwa mujibu wake lakini hautekelezi, atakuwa ametenda dhambi (ambayo haiondoi Imani kwa kufuru). Kwa hiyo, kauli kwamba kuhukumu kwa mujibu wa alichoteremsha Allah 􀀬 ni miongoni mwa Usul zilizokubaliwa inahusu upande wa kwanza. Hili ni sahihi. Kuhusu upande wa pili (upande wa vitendo), unahusiana na Shari’ah na utekelezaji wake. Yaani, unahusiana na furoo’ (matawi) na si Usul (misingi). Kwa mtazamo huu, unakuwa sehemu ya suala la kama ni miongoni mwa Shari’ah zilizotangulia kabla yetu au la.

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.

Kutokana na mtazamo huu tumethibitisha kwamba Sayyiduna Yusuf hakushiriki katika kutawala, na haijuzu kueleza hali hii kwa njia hii. Kauli za watu wanaodai vinginevyo zinakataliwa, hata kwa hoja zao wenyewe. Hii ni kwa sababu wanazuoni walikuwa na maoni mawili kuhusu kanuni ya Shar'a man qablana (Shariá iliyokuja kabla yetu). Maoni moja linasema kwamba Shariá iliyokuja kabla yetu si Shariá kwetu. Kwa mujibu wa ufahamu huu, ruhusa ya kushiriki katika mfumo wa kijahili inakataliwa. Maoni ya pili yanasema kwamba Shariá ya walioko kabla yetu ni Shariá kwetu mradi haijafutwa.

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.

Aya nyingi, ‘Aqeedah, vitendo vya Mjumbe ﷺ—ambaye alitufundisha mbinu ya jinsi ya kuanzisha hukumu kwa yale aliyoyateremsha Allah (SWT)—na kanuni zote za hukumu, zinaonyesha kwamba haijuzu kushiriki katika mifumo ya kikafiri. Bali Uislamu kwa ujumla wake unakataa uelewa kama huo. Kwa maneno mengine, ikiwa kushiriki katika mifumo ya kijahiliya kulikuwa halali katika Shari‘a zilizotangulia kwetu, basi hiyo ni jambo ambalo Shari‘a yetu imelifuta, kutokana na ushahidi mwingi unaokataza jambo hilo.

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.

Wazo kwamba kila kitu kinachotajwa kutoka katika maisha ya Manabii na mwongozo wao kinakusudiwa kuigwa na kufuatwa, linahitaji maelezo.

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

Manabii wote wanashirikiana katika jambo la 'Aqeedah. Wote walilingania watu kuamini Allah, al-Waahid (Mmoja), al-Khaaliq (Muumbaji) na al-Mudabbir (Mpangaji wa mambo). Walilingania watu kuamini malaika, vitabu, Mitume na Siku ya Mwisho.

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.

Yeye 􀀬 alisema: “Na hatukumtuma Mtume yoyote kabla yako (Ewe Muhammad ﷺ) ila Tulimfunulia (kusema): ‘Laa ilaaha illa ana [hakuna haki ya kuabudiwa isipokuwa Mimi (Allah)]’, basi nabudini Mimi (peke yangu wala si mwingine).” [TMQ 21:25] Pia wanashiriki katika jambo la kubeba ujumbe, kuteseka kwa ajili ya da’wah, madhara yake na taabu zake, kuwa na subira (sabr) kwa ajili ya Allah na kujitolea katika Njia Yake. Yeye 􀀬 alisema:

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:

“Hakika Mitume wengi walikanushwa kabla yako (Ee Muhammad ﷺ), lakini kwa subira walistahimili kukanushwa huko, na wakaumizwa, hadi Msaada Wetu ulipowafikia, wala hakuna awezaye kubadilisha Maneno (Maamuzi) ya Allah. Hakika imekufikia habari (khabari) za Mitume (waliokuwa) kabla yako.” [6:34]. Yeye (SWT) alisema: “Hakuna kinachosemwa kwako (Ee Muhammad ﷺ) isipokuwa kile kilichosemwa kwa Mitume waliokuwa kabla yako.” [TMQ 41:43] Walishiriki katika kuwaita watu wao kwenye kufuata na kutii. Yeye (SWT) alisema:

“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:

“Hatukutuma Mtume yeyote ila atiiwe kwa idhini ya Allah.” [TMQ 4:64] Wao walishiriki katika kukataliwa na watu wao na kudhihakiwa kwa da’wah yao. Yeye 􀀬 alisema: “Ole wao waja! Hakuja Mtume yeyote kwao isipokuwa walikuwa wakimfanyia dhihaka.” [TMQ 36:30]. Na Yeye 􀀬 alisema: “Na wale waliokufuru waliwaambia Mitume wao: ‘Hakika tutakufukuzeni katika nchi yetu, au mtarudi katika dini yetu.’ Basi Mola wao Mlezi akawafunulia: ‘Hakika tutawaangamiza Madhalimu (makafiri, wakosaji). Na hakika tutawafanya mkae katika ardhi baada yao. Hii ni kwa yule anayeogopa kusimama mbele Yangu (Siku ya Kiyama) na pia anayeogopa Onyo Langu.’” [TMQ 14:13-14] Wao wanashiriki katika ukweli kwamba Allah 􀀬 amewapa ushindi hatimaye. Yeye 􀀬 alisema: “(Walicheleweshewa) hadi pale Mitume walipokata tamaa na wakadhani kwamba wamekanushwa (na watu wao), ndipo ikawajia Msaada Wetu, na yeyote tuliyemtaka aliokolewa. Na Adhabu Yetu haiwezi kurudishwa kutoka kwa watu Waovu (wahalifu, wasiomtii Allah).” [TMQ 12:110] Kwa namna hii, da’waat (ujumbe) zote zilizotumika zina mambo mengi yanayofanana, baadhi yake tumeyataja. Msimamo ulioshikwa na wale waliotangulia umetajwa. Allah 􀀬 ametutajia wao ili tujifunze kutoka kwao, tutafakari na tupate mawaidha kutokana na yale yanayoimarisha Imani yetu, yanayoimarisha azma yetu, na kutuongezea subira.

“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.

Pia wanawahakikishia kwamba mnyororo wa da'wah ni uleule katika 'Aqeedah yake, katika wito wake wa kushikamana na minhaj (njia) ya Mwenye Ujuzi wote na Mwenye Habari zote, na katika matokeo yake. Aya zimekuja kuangaza njia ya da'wah kwa Waislamu na kuwajulisha kuhusu asili ya upinzani wa watu, kuongezeka kwa uadui kati ya kufuru na Imani, na mapambano ambayo hayatakoma kamwe. Pia zimetukumbusha kuhusu walaa' (utiifu) kwa Allah 􀀬 na kujitenga (baraa') na shirki, msaada wa kiungu baada ya mtihani wa Imani, na mambo mengine mengi mbali na yale tuliyoyataja.

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.

Hata hivyo, maisha ya Manabii yanafuatwa katika misimamo waliyochukua. Hayafuatwi katika sheria. Hii ni kwa sababu Allah 􀀬 amewapa kila Nabii mfumo wake tofauti. Amesema: “Kwa kila mmoja (miongoni mwao) Tumeweka Shar’a na minhaj (njia).” [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].

Hii ni kwa sababu kila Nabii alitumwa kwa watu wake, ilhali Mtume (ﷺ) alitumwa kwa watu wote. Ujumbe wake ulikuwa ujumbe wa mwisho. Allah 􀀬 aliamuru wafuasi wa dini nyingine wautii na waache walichokuwa wakikifuata. Yeye 􀀬 alisema: {Hakika dini mbele ya Allah ni Uislamu.} [TMQ 3:19], na alisema: {Na atakayetafuta dini isiyokuwa Uislamu, kamwe haitakubaliwa kwake, na Akhera atakuwa miongoni mwa waliopata hasara.} [TMQ 3:85], na alisema: {Na Tumekuteremshia (Ewe Muhammad ﷺ) Kitabu (hiki Qur-ani) kwa haki, kinachothibitisha Kitabu kilichokitangulia (Vitabu vya zamani) na kikitawala juu yake.} [TMQ 5:48] Zaidi ya hayo, asili ya Ujumbe uliofunuliwa kwa Sayyiduna Muhammad ﷺ inatofautiana na nyingine, kwa kuwa ni wa mwisho na kamili.

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.

Dola ya Kiislamu ni mojawapo ya sehemu zake muhimu zaidi, kwa kuwa inachukuliwa kuwa njia ya Shari'ah ya kulinda, kutekeleza na kueneza Uislamu.

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

Kwa manabii wengine tunaona kwamba da'wah yao ilikuwa mahsusi kwa watu fulani na ilikuja mahsusi kwa watu wao, bila kuwahusu wengine. Hii ina maana kwamba da'wah yao ilikuwa imefungwa kwa wakati na mahali maalumu. Hili linapingana na Uislamu, ambao kanuni zake za Shari'ah zinafaa kwa kila zama na kila mahali. Tofauti hii hairuhusu kufanya qiyās kati ya Uislamu na kitu kingine chochote. Hivyo Waislamu wanabaki na wajibu wa kuchukua kutoka katika Uislamu pekee, kwa kuwa kanuni zake zimeunganishwa kwa namna inayolingana na asili yake. Chukulia mfano wa Ujumbe wa Sayyidina ‘Isa. Huo ni tofauti wazi na Ujumbe wa Sayyidina Muhammad ﷺ, kwani ni ujumbe wa kimaadili na kiroho, usiokuwa na mwito wa kuanzisha dola. Pia ulikuwa mahsusi kwa Bani Israil. Basi kanuni za Shari'ah zinawezaje kulinganishwa?

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?

Tunasikitika kwamba ni lazima tujadili mambo ambayo ni dhahiri katika dini.

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

Inaonyesha kiwango ambacho du'aa za leo zimeshuka. Yote tunayoweza kusema ni yale ambayo Qur'ani Tukufu ilimwambia Sayyiduna Muhammad ﷺ: "Sema: 'Hii ndiyo njia yangu; ninalingania kwa Allah kwa ujuzi thabiti, mimi na yeyote anayenifuata…'" [TMQ 12:108] "Asingeweza kumchukua ndugu yake kwa sheria ya Mfalme (kama mtumwa), isipokuwa Allah alipotaka." [TMQ 12:76] "(Yusuf) akasema: 'Niweke juu ya ghala za nchi; hakika nitazilinda kwa ujuzi kamili.'" [TMQ 12:55] "Na hatukutuma Mtume yeyote kabla yako (Ewe Muhammad ﷺ) isipokuwa tulimfunulia (kusema): 'Hakuna mungu wa haki isipokuwa mimi (Allah), basi niabuduni Mimi peke yangu.'" [TMQ 21:25] "Hakika (Mitume wengi) walikanushwa kabla yako (Ewe Muhammad ﷺ), lakini wakavumilia kukanushwa kwao, wakaumizwa, mpaka msaada wetu ukawafikia, wala hakuna awezaye kubadilisha Maneno ya Allah. Hakika umekwishakufikia habari (ya Mitume)."

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)

kuhusu Mitume waliokuja kabla yako.” [TMQ 6:34] “Hatukutuma Mtume yeyote ila atiiwe kwa idhini ya Allah.” [TMQ 4:64] “Ole wao waja! Hawakuja Mtume yeyote kwao ila walimfanyia dhihaka.” [TMQ 36:30] “Na wale waliokufuru wakawaambia Mitume wao: ‘Hakika tutakufukuzeni katika ardhi yetu, au mtarudi katika dini yetu.’ Basi Mola wao Mlezi akawafunulia: ‘Hakika tutawaangamiza madhalimu (makafiri, watenda maovu). Na hakika tutawafanya mkae katika ardhi baada yao. Hii ni kwa yule anayeogopa kusimama mbele Yangu (Siku ya Kiyama) na anayeogopa Onyo Langu.’” [TMQ 14:13-14] “(Walicheleweshwa) hadi wakati Mitume walipokata tamaa na wakadhani kwamba wamekanushwa (na watu wao), basi ikawajia Msaada Wetu, na yeyote tuliyemtaka aliokolewa. Na Adhabu Yetu haiwezi kurudishwa kutoka kwa watu wanaofanya Mujrimoon (wahalifu, wasiomtii 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]