Yusuf da Zulaikha

Yusuf da kuma zulaikha (Tafsirin sunayen biyu na turanci ya bambanta sosai) lakabi ne da aka ba da labari da yawa a duniyar musulmi na labarin alakar annabi Yusuf da matar Fotifar. An samo asali ne daga labarin da ke cikin Sura 12 na Kur'ani, wani labari na musamman na Yusufu da Zulaikha ya samo asali ne a Farisa a kusan karni na goma AD. A cewar Agnès Kefeli, "a cikin fassarar Littafi Mai Tsarki da Kur'ani na labarin Yusufu, matar Fotifar ta ɗauki dukan laifin zunubi kuma ta ɓace da sauri daga labarin". Amma “a cikin wallafe-wallafen Turkawa da Farisa (ko da yake ba a cikin Kur’ani ko tatsuniyoyi na annabawa ba), Yusufu da Zulaykha, a ƙarshe, sun kasance cikin haɗin kai ta jima’i, daidai da haɗin kai na sufanci da ba na zahiri ba”[1]:384  The Daga baya an sami labarin Yusuf da Zulaikha a cikin harsuna da yawa, kamarArabic, Persian, Bengali, Turkish, Punjabi da kuma Urdu.Mafi shahararsa an rubuta shi a cikin harshen Farisa ta Jami (1414–1492), acikinsa Haft Awrang ('Seven Thrones').

Yusuf da Zulaikha
myth (en)
Bayanai
Bangare na	Islamic mythology (en)

Asalinsa

Ko da yake an samu ko'ina a duniyar musulmi, labarin Yusuf da Zulaika da alama sun fara samun wani tsari mai zaman kansa a cikin adabin Farisa a kusan karni na goma AZ: akwai shaida na bacewar waka a kan batun ta karni na goma Abu l-Muʾayyad Balkhī ( da kuma wanda wani Bakhtiyārī wanda ba a san shi ba na kwanan wata mai kama da shi). Babban tushen shi ne sura ta goma sha biyu ta Alkur'ani, wadda ta ba da labarin rayuwar Yusuf gaba daya, wanda aka yi masa karin bayani kan tafsirin kur'ani da nassosi na rayuwar Yusuf a fannin tarihin Annabawa da aka fi sani da suna Qiṣaṣ al-anbiyāʾ,tare da ayyukan Kirista na Siriya da (wataƙila galibi a kaikaice) IbrananciMidrash.

Sunan zulaikha

Qur'ani ko hadisai daga sunnah ba su bayyana cewa sunan matar Aziz (Potifar) Zulaikha ba. Sunan ya samo asali ne daga waƙar "Yusuf da Zulaikha" na mawaƙi na karni na 15 Jami kuma daga baya yahudawa na tsakiya, amma a cikin Kur'ani sunan kawai."ٱمْرَأَتُ ٱلْعَزِيزِ" (roman: "Amraat al Aziz") (Aziz's wife)

masaukin kur'ani

Labarin Yusuf da Zulaikha ya faru ne a cikin sura ta goma sha biyu na Alkur'ani mai suna "Yusuf." Labarin yana taka muhimmiyar rawa a cikin babin, kuma ya fara ne bayan Yusufu, ɗan Yaqub ibn Ishaq ibn Ibrahim, an watsar da shi kuma daga baya an sayar da shi ga wani mai gadin masarautar Masar.

Bayan ya balaga Yusuf ya yi kyau har matar ubangidansa, wadda daga baya ake kiransa Zulaikha a al'adar Musulunci, ta kamu da sonsa. Ta makance da sha'awarta, ta kulle shi a daki da ita, tana kokarin lallashinsa[1]. Cikin hikima da k'arfinsa Yusuf ya hana ta ya juyo ya bud'e k'ofar. Cikin bacin rai Zulaikha ta yi yunkurin hana shi, ana cikin haka sai ta yaga bayan rigarsa[2]. A nan ne mijin Zulaikha (Ubangijin gida da maigidan Yusuf) ya kamo Zulaikha da Yusuf suna ta fama a bakin kofa ya kira a yi masa bayani[2]. Zulaikha ta kawar da zargin, ta gaya wa mijinta cewa Yusuf ya yi yunkurin lalata da ita.[2] Yusuf ya saba wa wannan kuma ya gaya wa Ubangiji cewa Zulaikha tana so ta yi lalata da shi[3]. Ubangiji bai san wanda ya yi laifi ba, amma wani bawan gidan ya gaya masa cewa sanya rigar da aka yi wa rigar Yusuf zai faɗi gaskiyar abin da ya faru. A cewar bawan, idan rigar Yusuf ta tsage a gaba, tabbas ya nufi wajen Zulaikha ne, yana neman lallashinta[3]. A daya bangaren kuma, idan rigar Yusuf ta tsage daga baya, yana kokarin kaucewa Zulaikha; don haka Zulaikha ta yi laifi[4]. Bayan ya duba rigar Yusuf ya ga tsaga a bayansa, sai maigidan Yusuf ya tabbatar da cewa matarsa ​​ce mai laifi, a fusace ya ce mata ta nemi gafarar laifinta. ...

Yusuf da kuma Zulaikha (Yusuf Bi ta Potiphar's wife), KadantaBehzād, 1488.

Daga baya Zulaikha ta ji wasu mata suna magana game da lamarin, suna wulakanta Zulaikha da abin da ta aikata.[1] Zulaikha ta fusata da haka ta ba kowace mace wuka ta kira Yusuf. Da isowarsa, sai matan suka yanke kansu da wukake, suna mamakin kyawunsa[2]. Zulaikha ta kara kwarin guiwa ta hanyar tabbatar wa mata cewa duk macen da za ta yi wa Yusuf baya, ta yi alfahari da cewa dole ne Yusuf ya karbi ci gabanta, ko kuma a daure shi.[13]

Da'awar Zulaikha ta damu, Yusuf yana rokon Allah, yana rokon Allah Ya sa su daure shi, kamar yadda Yusuf ya fi son ya je gidan yari da ya yi umarni da Zulaikha da sauran matan[1]. Allah da ya saurari bukatar Yusuf, ya sa shugaban da ke mulki ya yarda cewa Yusuf ya yi zaman gidan yari na wani lokaci, kuma Yusuf ya yi[2].

Ci gaba a cikin adabin Larabci

ko da yake ba a cikin Kur'ani ko tatsuniyoyi na annabawa ba), Yusufu da Zulaykha, a ƙarshe, sun zama haɗin kai na jima'i", [1]:  384  haɗuwarsu tana faruwa a wasu littattafan larabci.Misalan sun haɗa da Muḥammad al-Kisāʾī mai yiwuwa na goma sha ɗaya. - karni CE Qiṣaṣ al-anbiyāʾ: a nan Zulaykha ta zo wurin Yusuf a lokacin yunwar Masar, tana fuskantar yunwa. Sa'an nan Yusuf ya mayar da ita zuwa ga girmanta da ya saba, kuma ya aure ta, sai Allah ya mayar da kuruciyarta da kyawunta. 179–80 Wani misali shine ƙila na Masari na ƙarni na sha bakwai na labarin Yusufu wanda Faïka Croisier ya gyara kamar L’histoire de Joseph d’après un manuscrit oriental.

Acikin wakoki

Persian

Sigogin farko

The first surviving Persian narrative account of Yusuf and Zulaikha is a probably eleventh-century mathnawī called Yūsuf u Zulaykhā. From as early as the fifteenth century into the twentieth, this account was thought to be by the renowned poet Firdawsī, composer of the secular Persian epic Shahnameh, but the authorship is now regarded as unknown. ϒūsuf u Zulayk̲h̲ā mentions earlier versions of the same story, now lost, by Abu l-Muʾayyad Balkhī and Bakhtiyārī. At least two main redactions of ϒūsuf u Zulayk̲h̲ā are known, with different versions as short as 6,500 lines and as long as 9,000. According to J. T. P. Brujin, 'the story is framed by the life of Yūsuf’s father, the prophet Yaʿḳūb, and is told on the lines of traditional prophetic legend [...] The religious significance of the subject is emphasised, but no mystical meanings are implied'. As of the late twentieth century, the poem had yet to receive a systematic analysis of its textual history and a scholarly edition, but two non-critical editions and a German translation existed.