12:55 Yusuf (Joseph)

وأراد يوسف أن ينفع العباد، ويقيم العدل بينهم، فقال للملك: اجعلني واليًا على خزائن "مصر"، فإني خازن أمين، ذو علم وبصيرة بما أتولاه.

{ قَالَ } يوسف طلبا للمصلحة العامة: { اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ } أي: على خزائن جبايات الأرض وغلالها، وكيلا حافظا مدبرا. { إِنِّي حَفِيظٌ عَلِيمٌ } أي: حفيظ للذي أتولاه، فلا يضيع منه شيء في غير محله، وضابط للداخل والخارج، عليم بكيفية التدبير والإعطاء والمنع، والتصرف في جميع أنواع التصرفات، وليس ذلك حرصا من يوسف على الولاية، وإنما هو رغبة منه في النفع العام، وقد عرف من نفسه من الكفاءة والأمانة والحفظ ما لم يكونوا يعرفونه. فلذلك طلب من الملك أن يجعله على خزائن الأرض، فجعله الملك على خزائن الأرض وولاه إياها.

فقال يوسف عليه السلام " اجعلني على خزائن الأرض إني حفيظ عليم " مدح نفسه ويجوز للرجل ذلك إذا جهل أمر للحاجة وذكر أنه " حفيظ " أي خازن أمين " عليم " ذو علم وبصيرة بما يتولاه وقال شيبة بن نعامة: حفيظ لما استودعتني عليم بسني الجدب رواه ابن أبي حاتم وسأل العمل لعلمه بقدرته عليه ولما فيه من المصالح للناس وإنما سأله أن يجعله على خزائن الأرض وهي الأهرام التي يجمع فيها الغلات لما يستقبلونه من السنين التي أخبرهم بشأنها فيصرف لهم على الوجه الأحوط والأصلح والأرشد فأجيب إلى ذلك رغبة فيه وتكرمة له.

He Joseph said ‘Place me in charge of the storehouses of the land the land of Egypt. I am indeed a skilled custodian’ one worthy of custodianship thereof and knowledgeable in such affairs — it is also said that he meant I am indeed a competent scribe and accountant.

Thereupon, Sayyidna Yusuf (علیہ السلام) said: اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْ‌ضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ that is, ` appoint me to the treasures of the land (which includes the produce of the land) for I am indeed a knowledgeable keeper (fully capable of conserving and guarding it, and aware of where to spend and how much to spend). (Qurtubi Mazhari)

In the two words appearing here (hafiz and alim), Sayyidna Yusuf (علیہ السلام) has combined together all functional virtues a genuine Finance Minister should have. To make it simple, it can be said that the chief trustee and manager of a national treasury needs to do two things: (1) He should not allow government property to be wasted, in fact, should collect, conserve and protect it fully. Then, he should see to it that it is not spent on non-deserving people, or on false heads of expenditure. (2) Then, he should not fall short in spending what has to be spent and where it has to be spent and, at the same time, he should not spend more than the quantum of the need. Thus, the word: حَفِیظ (hafiz : keeper) is the full guarantee of the first need, and the word: عَلِیم (` alim : knowledgeable), that of the second.

Though the king of Egypt was personally attached to Sayyidna Yusuf (علیہ السلام) because of his many excellences, honesty and wisdom, but he did not actually hand over the office of the Finance Ministry to him. However, he did make him stay with him as his honoured guest for a year.

After the passage of one year, not only that he appointed him to be the Finance Minister, but also entrusted to him the management of the rest of his state affairs. Perhaps, he thought that giving such major office to him without first getting acquainted with his manners, morals and habits by keeping him close to him at his house was not appropriate.

Some commentators have written, when Qitfir (Potiphar), the husband of Zulaikha died during this period, the king of Egypt arranged her marriage with Sayyidna Yusuf (علیہ السلام) . Then, he said to her: Is it not better than what you had wished? Zulaikha confessed to her being at fault, giving her excuse for having done what she did.

Allah jalla thana'uh granted them a life full of honour and comfort. According to historical narrations, they were also blessed with two sons, named Ifra'im and Mansha.

According to some narrations, after the marriage, Allah Ta’ ala had put in the heart of Sayyidna Yusuf (علیہ السلام) more love for Zulaikha than she ever had for him. So much so that there came a time when Sayyidna Yusuf (علیہ السلام) complained to her: Why is it that you do not love me as much as you did before? Zulaikha told him: Through you I am now blessed with the love of Allah Ta’ ala. With this in view, other relationships and thoughts seem to have dimmed out. This episode has been described, along with some other details, in Tafsir al-Qurtubi and Mazhari.

Many teachings and guidelines which appear as part of the story of Sayyidna Yusuf (علیہ السلام) ، and are good for all human beings, have been talked about earlier. Some others are being mentioned as follows:

Rulings and Guidelines

1. In the saying of Sayyidna Yusuf (علیہ السلام) (And I do not absolve my inner self of blame - 53), there is good guidance for the servants of Allah who fear Him and are righteous, pious and abstaining. They should realize that they should not, when they have the Taufiq of re-maining safe from some sin, wax proud about it, never taking those involved with sins as low and inferior. Instead of that, they should ponder over the saying of Sayyidna Yusuf (علیہ السلام) ، let it go into their heart and be-come its fixed response - that is, ` this is no personal achievement of ours; it is only Allah Ta` ala whose grace stopped our inner self, which incites to evil, overcome us - otherwise, this self of man would often pull him to-wards deeds which are evil.'

Seeking a Government Office is Not Permissible - Except under particular Conditions

2. From: اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْ‌ضِ (Appoint me to (supervise) the treasures of the land - 54), we learn that the seeking of an office or position with the government is permissible under particular conditions - as was done by Sayyidna Yusuf (علیہ السلام) when he sought to be appointed to supervise and manage the treasures of the land.

But, in the light of details regarding this matter, when it is known about a particular office that no one else would be able to manage it well - and one's honest self-assessment indicates that he will be able to discharge the responsibilities of that office well enough, and that there is, in it, no danger of getting involved in some sin - then, this would be a sit-uation in which taking the initial step of seeking the office is also permissible, subject to the condition that the reason for doing this should not be the love of recognition, power and wealth. Instead, the main purpose be-hind this should be to serve Allah's creation genuinely and to carry to them their rights with justice and equity - as it was with Sayyidna Yusuf (علیہ السلام) whose sole purpose was no other but this. But, wherever such a situation does not prevail, the Holy Prophet has prohibited the seeking of any government office on one's own. And he did not give an office to anyone who himself made a request for it.

It appears in a Hadith of Sahih Muslim that the Holy Prophet ﷺ said to Sayyidna ` Abd-ur-Rahman ibn Samurah ؓ : Never seek an office (of authority or responsibility) because even if you get it by asking for it, the support of Allah Ta’ ala, through which you could stay safe from slips and errors, will not be there. And if you get an office without the asking and seeking, help and support of Allah Ta` ala will be there, because of which, you will be able to fulfill the rights of that office as due.

Similarly, according to another Hadith of Sahih Muslim, someone requested the Holy Prophet ﷺ that he be appointed to a certain office. To him, he said:

اِنَّا لَن نَّستعمِلَ علی مَن اَرادَہ

` We would not give our office to a person who asks for it.'

The Seeking of Office by Sayyidna Yusuf (علیہ السلام) was based on a Wise and Benign Consideration

But, the case of Sayyidna Yusuf (علیہ السلام) is different. He knew that the king of Egypt is a disbeliever. So is his staff. The country was going to be hit by a famine. At that time, selfish people would have no mercy for the creation of Allah and millions would die of hunger. There was no one around who could be relied upon to do justice with the rights of common people. Therefore, he himself made a request for that office of responsibility - though, he had to support his request by pointing out to some areas of his expertise, as a matter of necessity, of course, so that the king be-comes satisfied and entrusts the office with him.

Even today, if someone feels that there is an office of government for which there is no one available, specially someone who would discharge the responsibilities of that office as due - and his honest self-assessment assures that he would be able to discharge the responsibilities of that office as due - then, it is permissible for him, in fact, it is obligatory (wajib) on him to seek that office. But, this will not be to satisfy his own desire for recognition, power or wealth. Instead, it has to be for the purpose of serving people, a mission which relates to the intention and plan in the heart, something which is all too open before Allah Ta ala. (Qurtubi)

That the rightly-guided Khulafa', may Allah be pleased with them all, assumed the responsibilities of the office of Khilafah was because they knew that no one else would be able to discharge that responsibility at that time as due. The differences attributed to Sayyidna ` Ali, Sayyidna Mu` awiyah, Sayyidna Husain, Sayyidna ` Abdullah ibn Zubayr ؓ and others 9 were all based on that conviction. Everyone of them thought that he would be the one to discharge the responsibilities of Khilafah at that time with more wisdom and strength and better than others. None of them was motivated to seek recognition, power or wealth as his principal aim.

Is It Permissible to Accept an Office of a Kafir Government?

3. Sayyidna Yusuf (علیہ السلام) accepted to serve under the king of Egypt, though he was a disbeliever. This tells us that accepting an office of government headed by a disbelieving or sinning ruler is permissible under particular conditions.

But, Imam al-Jassas, while commenting on the verse: فَلَنْ أَكُونَ ظَهِيرً‌ا لِّلْمُجْرِ‌مِينَ (never shall I be a help to those who sin - 28:17), has written: In the light of this verse, it is not permissible to help the unjust and the disbelieving. And it is obvious that, accepting an office in their government amounts to becoming a part of their function and providing help to them. Such help has been declared as Haram (forbidden) in many verses of the Holy Qur'an.

As for the position of Sayyidna Yusuf (علیہ السلام) in this matter, not only that he accepted the office, in fact, asked for it. According to the respected Tafsir authority, Mujahid, the reason for this was that the king of Egypt had become a believer, a Muslim, at that time. Since there is no proof in the Qur'an and Sunnah which could support this proposition, the majority of commentators have given another reason for his action. According to them, Sayyidna Yusuf (علیہ السلام) had already found out about the king of Egypt that he would not interfere in the performance of his du-ties. He will not compel him to enforce laws contrary to his faith. He will give him full rights to act in accordance with his discretion and in line with the law of truth. With such rights and powers in hand when one is not compelled to obey a law counter to his Shari` ah, it is possible that one may serve under someone unjust and disbelieving - though, the repugnance of having to help and cooperate with that unjust and disbelieving person remains where it initially was. But, there are circumstances in which it is not possible to remove such a person from the office of power held by him. Then, on the other hand, if there be a strong apprehension that by not accepting the office under that person, rights of many servants of Allah will be wasted, or that they may be oppressed, then, this would be a situation of compulsion, and there is this much room for cooperation in the matter. This stands proved from the conduct of Sayyidna Yusuf (علیہ السلام) which is covered by the provision that one would not have to commit something which goes against the Shari` ah one believes in - because, this will not be helping him in his sin, though, it may do so as a remote cause. But, as for the remote causes of help, there is room in the Shari` ah under given conditions. Details have been described by Muslim jurists. Many righteous elders among the Sahabah and Tabi` in have faced such conditions and it stands proved that they, under such conditions, have accepted to work on offices given by oppressive rulers. (Qurtubi Mazhari)

` Allama Al-Mawardi, in his book about the political implications of religious law has said: Some commentators, on the basis of what Sayyidna Yusuf (علیہ السلام) did in this matter, have ruled the accepting of office with rulers who do not believe and are unjust as permissible, subject to the condition that one does not have to do anything against the Shari` ah. Other commentators have ruled that it is not permissible even with this condition attached, because this too supports and promotes people who are unjust and oppressive. They give many interpretations of what Sayyidna Yusuf (علیہ السلام) did. The substance is that this conduct of Sayyidna Yusuf (علیہ السلام) was particular to his person, or to his Shari` ah. Now, it is not permissible for others. However, the majority of Muslim scholars and jurists have gone by the first proposition and ruled it as permissible. (Qurtubi)

According to Tafsir Al-Bahr Al-Muhit, when it is known that, should the learned and the righteous refuse to accept such office, rights of people will be wasted and justice will not be done, then, accepting such office is permissible, in fact, it is an act of thawab - subject to the condition that, while working on it, one is not compelled to do things which are against the Shari` ah.

A Functional Statement of Some Personal Ability is Not Included under Self-Sanctification prohibited by the Holy Qur’ an

4. The saying of Sayyidna Yusuf (علیہ السلام) إِنِّي حَفِيظٌ عَلِيمٌ (I am a knowledge-able keeper) proves that mentioning some personal qualities, expertise or ability when there is a need to do that is not included under self-sanctification which has been prohibited in the Holy Qur’ an - of course, subject to the condition that such mentioning is not prompted by pride, arrogance or boastfulness.