Prophet Yusuf (Joseph) (pbuh) Part 10

O Allah, I take refuge with You from misleading or getting misled; making mistakes or being made to make mistakes; doing wrong or being made to act wrongly; and (from) acting ignorantly or being made to act with ignorance. O Allah Mighty is Your protection, Holy are Your names, Sublime are Your praises, and there is no god besides You. In the name of Allah, sufficient for me is Allah. I rely O Allah, and there is no power and strength except with Allah. O Allah, strengthen my heart and let truth appear on my tongue. We implore Allah Almighty to help us serve His cause and render our work for His Sake. I praise Allah, except whom there is none to be worshiped, who is the Ruler of the world. He is innocent and pure free from all blemishes, defects, flaws, or shortcomings. He gives refuge and sustains all.

Peace and blessings of Allah be upon * ?? ? ??? ?★* 。 ??° 。* °? ? ? ★...    Khatim al-Nubiyyin our beloved Prophet and Messenger and his family.* ?? ? ??? ?★* 。 ??° 。* °? ? ? ★...

We again call you and your men and your army towards Allah who is worthy of all respect and esteem.

I have thus discharged again my duty of conveying His message and advice. You should accept it, May peace be on the followers of the guidance.

To all whom these presents shall come, May peace be on the followers of the guidance.

We continue to invite you to accept the obedience, sympathy, and love of Allah Who is One and Who is without an associate. You should follow his prophet’s and messengers (Peace (Salaam) on (all) the Prophets and Messengers) and should believe in the message of Allah which they have brought.

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Prophet Yusuf (Joseph) (pbuh) Part 10

Surah Yusuf 12:53-57

"And I do not absolve my inner self of blame. Surely, man's inner self often incites to evil, unless my Lord shows mercy. Certainly, my Lord is the Most-Forgiving, Very-Merciful!' [53]

And the king said, 'Bring him to me, and I shall make him (work) for myself alone!' So, when he (the king) talked to him (Yusuf), he said, 'To day you are with us firmly accommodated and trusted!' [54] He said, "Appoint me to (supervise) the treasures of the land. I am indeed a knowledgeable keeper!' [55]

And thus We gave Yusuf power in the land. He could settle there wherever he wished. We extend Our mercy to whomsoever We will, and We do not waste the reward of those who are good in deeds. [56] And the reward of the Hereafter is surely better for those who believe and keep fearing Allah. [57] 

Commentary

Claiming Purity for one's own Self is not proper except under special Conditions

Stated in the previous verse (52) was the statement of Sayyidna Yusuf (Joseph) (pbuh) that he did not favor his release from the prison before he has been exonerated through a full investigation of the blame imputed to him so that the governor and the king of Egypt can arrive at full certainty that he was not guilty of any betrayal and that the blame was totally unfounded. In this statement, the reference to his freedom from blame and his purity of conduct was being made as based on an inevitable necessity - which outwardly gave the impression of a pronouncement of personal integrity and purity - and that was something not welcome in the sight of Allah Ta'ala as is proved from the words of the Holy Qur'an where it is said:

(Have you not seen those who claim sanctity for themselves? In fact, Allah sanctifies whomsoever He wills - 4:49).

Again, in Surah An-Najm, it was said:

(Do not claim sanctity for your selves; He knows best who it is that guards against evil - 53:32)

It was for this reason that Sayyidna Yusuf (Joseph) (pbuh) has, in the present verse (53)' not allowed his plea of innocence in this matter to remain unqualified, As evident, he has stressed upon the reality that by saying what he is saying he has no intention to claim any piety or purity for himself. The truth of the matter is that human self, by nature, keeps pulling everyone to what is bad - except those who are blessed with mercy from the Lord who would make them immunity pure against the evil instigations of their self. They are the blessed prophets. The Qur'un calls such immunized selves:

(the self or soul at peace)

(Al-Fajr: 89:27) 

Thus, the substance of what Sayyidna Yusuf (Joseph) (pbuh) said was: In a trial of such magnitude, my remaining safe from sin was no personal achievement of mine. In fact, this was a result of the mercy and help of Allah Ta'ala alone. Had He not removed evil desires from my heart, I would have become like the rest of human beings who would be prone to surrender before their desires. 

According to some narrations, Sayyidna Yusuf (Joseph) (pbuh) said this sentence because a kind of 'thought' did, after all, emerge in his heart - though, limited to a non voluntary scruple - but, was an unwelcome slip anyway considering the elegant station of prophet hood with which he was blessed. Therefore, he expressly confessed that he did not totally absolve his inner self from blame.

The Three States of Human Self

In this verse (53, a problem which needs to be considered is that it declares every human self as often inciting to evil:

( ammara- tum-bis-su)

This is as it appears in a Hadith in which the Holy Prophet (pbuh) has been reported to have asked the Sahabah (Ra): What do you think about a companion who, if you treat him nicely, feed him, clothe him, still he would throw you in all sorts of troubles - and if you insult him, and keep him hungry and naked, he would do what is good for you? The Sahabah (ra) said: Ya Rasul Allah, there just cannot be a companion worse than him in this whole world! He said: By Him in whose hands rests my life, your self inside you is such a companion. (Qurtubi)

And it appears in another Hadith:

Your greatest enemy is your own self which not only disgraces you by getting you involved in evil deeds, but also makes you run into all sorts of troubles.

However, the cited verse and Hadith narrations given above tell us that human self does usually demand the doing of what is bad from us. But, in Surah Al-Qiyamah, this very human self has been given the honor of being called by the sobriquet:

(lawwamah : reproaching)

placing it at a level that the Lord of All Honor has sworn by it:

(I do swear by the day of Judgement and I do swear by the reproaching self - 75:1,2)

Then, in Surah Al-Fajr, by calling this very human self:

(mutmainnah: at peace)

glad tidings of Jannah have been given: 

(0 self at peace, come back to your Lord ... 89:27,28)

Thus, the human self has been called as inciting to evil at one place, as reproaching at another, and as being at peace at yet another. 

To explain, it can be said that the human self when on its own does incite to evil deeds and is called: Ammarah. But, when one does not follow its dictates because of the fear of Allah and 'Akhirah, his or her self becomes Lawwamah, that is, hates evil deeds, repents from them and seeks forgiveness - as is true in the case of the righteous people of the Muslim Ummah at large. And when someone keeps striving hard against his or her self, and brings it to a state where the very urge to turn to evil deeds does not remain there anymore, then, that self be- comes what is called: Mutma'innah (the self at peace). Righteous people can arrive at this state through spiritual strivings. Still, there is no certainty that this state will continue for ever. But, the prophets of Allah, may peace be upon them all, are Divinely blessed with such self at peace without any previous striving - and it always remains constant at that state. Thus, it is in terms of three states of human self that three kinds of acts have been attributed to it.

At the end of the verse (53), it was said: 

(Certainly, my Lord is the Most-Forgiving,Very-Merciful) 

which has a hint in the word:

Ghafir: Most-Forgiving

When the self that incites to evil deeds (Ammarah) is ashamed of its doings, repents, corrects and becomes the reproaching self (Lawwamah), then, certainly great is the forgiveness of Allah - He will forgive. The word:

(Rahim : Very-Merciful)

Indicates that a person who is blessed with a self at peace (Mutma'innah), that too is nothing but a result of the mercy of Allah.

In the next verse (54) which begins with the words:

(Bring him to me)

It has been said, when the king of Egypt investigated about the event, as requested by Sayyidna Yusuf (Joseph) (pbuh) Zulaikha (ra) and all other women concerned with it confessed to the truth. The king, then, ordered that Sayyidna Yusuf (Joseph) ((pbuh) be brought to him so that he can appoint him as his personal adviser. According to the royal order, Sayyidna Yusuf (Joseph) (pbuh0 was brought with full honors from the prison to the royal court. When he got an idea of his full potential by talking to him, the king said: 'Today you are with us firmly accommodated and trusted.'

Imam al-Baghawi reports: When the emissary of the king arrived again at the prison to convey the invitation of the king to Sayyidna Yusuf (Joseph) (pbuh), he prayed for all inmates of the prison, took a ritual bath and donned a new dress. When he arrived at the royal court, the du'a he made was:

For me sufficient is my Lord against my world and, for me, sufficient is my Lord against the whole creation. Mighty is he who comes under His protection; and most sublime is His praise; and there is no deity worthy of worship other than Him.

When he reached inside the court, he turned to Allah again, prayed again in the same spirit and greeted the court in Arabic saying:

(Peace on you and the mercy of Allah)

For the king, the prayer he made was in Hebrew. The king, though he knew many languages, was not aware of Arabic and Hebrew. It was Sayyidna Yusuf (Joseph) (pbuh)who told him that the Salam was in Arabic and the Dua, in Hebrew.

It also appears in a narration that the king talked to Sayyidna Yusuf (Joseph) (pbuh) in many different languages and Sayyidna Yusuf (Joseph) (pbuh) replied to him in the language spoken by him, adding Arabic and Hebrew as two additional languages which the king did not know. This episode greatly increased respect for Sayyidna Yusuf (Joseph) (pbuh) in the heart of the king.

After that, the king wished to hear him give the interpretation of his dream directly before him. In response, Sayyidna Yusuf (Joseph) (pbuh) first described before him particular details of his dream which he himself had not told anyone about, and then told him the interpretation as he had wished.

The king was astonished. Though, it was not so much about the interpretation given. What made him really wonder was how he could find out all those details. After that, the king sought his counsel on what should he do next. The advice given by Sayyidna Yusuf (Joseph) (pbuh) was: During the first seven years of expected heavy rains, you should have arrangements made so that cultivation and crops yield their highest. This could be done by giving incentives to people to make sure that their maximum land areas come under cultivation and crops turn out plentiful and let them keep storing one fifth of their total produce with them. Thus, the people of Egypt would have stored with them enough for the seven years of famine and you would not have to worry on their account.

Keep whatever supply of grains comes to the government through fixed taxes or state lands stored for those coming from outside the country - because, this famine will be wide-spread. People living in adjoining countries would need your help. At that time, you may come to the help of many a deprived people around you by giving it to them. Even if you were to put an ordinary price on it, you can be sure of collecting in the government treasury the amount of wealth that had never been there.

The king was immensely pleased with this advice, but did wonder how would such a stupendous plan be managed, and who would do that. Thereupon, Sayyidna Yusuf (Joseph) (pbuh) said:

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 (Joseph) (pbuh) 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:

(hafiz : keeper)

is the full guarantee of the first need, and the word: 

(' alim : knowledgeable)

that of the second.

Though the king of Egypt was personally attached to Sayyidna Yusuf (Joseph) (phuh) 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 honored 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 (ra) died during this period, the king of Egypt arranged her marriage with Sayyidna Yusuf (Joseph) (pbuh).Then, he said to her: Is it not better than what you had wished? Zulaikha (ra) 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 honor 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 (Joseph) (pbuh) more love for Zulaikha (ra) than she ever had for him. So much so that there came a time when Sayyidna Yusuf (Joseph) (pbuh) complained to her: Why is it that you do not love me as much as you did before? Zulaikha (ra) 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 (Joseph) (pbuh), 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 (Joseph) (pbuh)

(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 remaining 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 (Joseph) (pbuh), let it go into their heart and become 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 towards deeds which are evil.'

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

2. From: 

(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 (Joseph) (pbuh) 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 situation 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 behind 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 (Joseph) (pbuh) whose sole purpose was no other but this. But, wherever such a situation does not prevail,

the Holy Prophet (pbuh) 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 (pbuh) said to Sayyidna 'Abd-ur-Rahman ibn Samurah (ra): 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 (pbuh) that he be appointed to a certain office. To him, he said

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

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

But, the case of Sayyidna Yusuf (Joseph) (pbuh) 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 becomes 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 (ra) 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 (disbeliever/sinner) Government?

3. Sayyidna Yusuf (Joseph) (pbuh) 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:

(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 (Joseph) (pbuh) 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 (Joseph) (pbuh) had already found out about the king of Egypt that he would not interfere in the performance of his duties. 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 Shariah, 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 (Joseph) (pbuh) 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 (Joseph) (pbuh) 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 (Joseph) (pbuh) did. The substance is that this conduct of Sayyidna Yusuf (Joseph) (pbuh) was particular to his person, or to his Shariah. 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 Shariah.

A Functional Statement of Some Personal Ability is Not Included under Self-sanctification prohibited by the Holy Quran

4. The saying of Sayyidna Yusuf (Joseph) (pbuh)

(I am a knowledgeable 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 Quran - of course, subject to the condition that such mentioning is not prompted by pride, arrogance or boastfulness. 

The Objective of Sayyidna Yusuf (Joseph) (pbuh) was to Establish the Din (creed or religion) of Allah

Said in verse 55 was:

And thus We gave Yusuf power in the land. He could settle there wherever he wished. We extend Our mercy to whomsoever We will, and We do not waste the reward of those who are good in deeds.

For details, it can be said that, after an experimental period of one year, the king of Egypt arranged a special celebration in his court to which he invited all officials and dignitaries of the state. Sayyidna Yusuf (Joseph) (pbuh) was brought into the gathering with a crown on his head. Sayyidna Yusuf (Joseph) (pbuh) was given, not simply the charge of the state treasury, but the charge of virtually the whole state. Having done this, the king him- self retired from active involvement with the affairs of the state. (Qurtubi, Mazhari and sothers)

Sayyidna Yusuf (Joseph) (pbuh) managed the affairs of the state with such ability that no one had any reason to complain. The whole country loved him. Peace and prosperity prevailed all over. Even Sayyidna Yusuf (Joseph) (pbuh) himself faced no problems or pains in executing the many responsibilities of the government.

Tafsir authority, Mujahid, has said: Since Sayyidna Yusuf (Joseph) (pbuh), under the surface grandeur of his rule over the country, aimed at nothing but that the command of Allah Ta’ala be carried out there and that the faith given by Him becomes firmly established. Therefore, he never lost sight of his basic objective, that is, inviting the king of Egypt to faith and Islam. As time passed, his efforts bore fruits by the grace of Allah and the king of Egypt too became a believing Muslim.

  Shun Sin, Have Faith, Keep Fearing Allah: The Reward of the Hereafter is Yours Too

At the end, verse 57 declares:

And the reward of the Hereafter is surely better for those who keep fearing Allah.

It means that Allah had already blessed Sayyidna Yusuf (Joseph) (pbuh) with temporal power, wealth and an ideal state - waiting for him were the high ranks of the 'Akhirah (hereafter) as well. Then, it has also been made clear that the rewards and ranks of the present world and the world-to-come were not restricted to Sayyidna Yusuf (Joseph) (pbuh).

This was an open invitation to everyone who elects to believe, abstain from evil and keep fearing Allah.

During his tenure of rule, Sayyidna Yusuf (Joseph) (pbuh) had accomplished great projects designed to bring peace and comfort to the masses of his people. Their parallel would be hard to find. When, according to his interpretation of the dream, seven years of prosperity passed by and the famine set in, Sayyidna Yusuf (Joseph) (pbuh) abandoned eating to his fill. People said: You have the treasures of the land of Egypt in your possession, yet you go hungry? He said: I do this so that the feeling for the hunger of my common people does not disappear from my heart. He even took an administrative step in this matter. The royal cooks were ordered to prepare only one meal a day, at lunch time, so that the residents of the royal palace too could somehow share in the mass hunger of their people!

Please see/go to Prophet Yusuf (Joseph) (pbuh) Part 11

The time has come to choose will you not fear Allah and obey Him? Insha Allah you will pick the correct side.

I have thus discharged again my duty of conveying His message and advice.

If you like what you hear may you accept it and if not you can disregard it.

Allah Knows Best

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                              May He, for whom you have loved me, love you.

Barakal-lahu feekum

Unto Allah I commend thy faith, Thy trust and the consequence of thy work,

JZK

Allah Hafiz

Allah’s Property Mujaddid

Mahmoud Muhammad Ibrihim

(Of Sinai Peninsula )

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