Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 69)
Lesson Fourteen: It is permissible for a Muslim to state his abilities and, when there is a clear religious benefit, to request authority and responsibility—provided that no one more qualified than him exists.
It is sometimes said that the statement of Prophet Yusuf (peace be upon him) to the king— “اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ” Translation: Appoint me over the storehouses of the land; indeed, I am a trustworthy and knowledgeable guardian—
includes two matters that are forbidden in the Islamic system:
1. Requesting authority
While the Prophet (peace be upon him) said: “We swear by Allah that we do not give authority to one who asks for it or is eager for it.” [1]
2. Self-praise (self-purification)
Whereas Allah says: “فَلَا تُزَكُّوا أَنفُسَكُمْ” Translation: So do not praise yourselves. [2]
What is the response to this objection?
Prophet Yusuf (peace be upon him) praised himself and requested authority while living in a non-Muslim society—one in which Islamic rulings regarding self-praise and requesting authority were not applied.
He also knew that the situation was such that, if he accepted this responsibility, he would become a strong and effective ruler, not merely an employee within an unjust system.
As events unfolded, he gained full control over the affairs of Egypt, and during his rule he was able to openly establish the divine call. The king and the chief minister stepped aside, and the administration of the country practically came into his hands.
However, if we assess this matter within an Islamic society (such as the community of the Prophet, peace be upon him), the rule is clear: “Whoever seeks authority should not be appointed to it.”
This rule is supported by the well-known hadith recorded in both Sahih al-Bukhari and Sahih Muslim:
When two men came with Abu Musa al-Ash‘ari (may Allah be pleased with him) to the Prophet (peace be upon him) and both requested authorities, the Prophet (peace be upon him) said: “We do not give authority to one who asks for it or is eager for it.” [3]
Cases of Exception
If there is a major religious benefit—such as protecting people’s rights, preventing oppression, or establishing justice—then in such a case, self-praise (stating one’s abilities) is permissible, and requesting authority is also permissible, on the condition that:
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the person is truthful;
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he truly has the required ability; and
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no one more qualified than him exists. [4]
Scholars’ Views on Yusuf’s (peace be upon him) Request
The scholar al-Zamakhshari says: Yusuf (peace be upon him) said this so that he could implement divine rulings, establish truth, and spread justice. He knew that no one other than him was capable of doing this. Therefore, he requested authority purely for the sake of Allah, not for leadership or worldly gain. [5]
Accordingly, his statement— “Appoint me over the storehouses of this land, for I am a trustworthy and knowledgeable guardian”—is evidence that a Muslim may state his abilities and request a responsibility that he can fulfill properly, when there is a clear religious benefit in it.
Lesson Fifteen: Assigning responsibility to qualified people leads to the prosperity of a country and protects it from disorder.
Those in authority must place the right person in the right position, so that he can properly manage crises that affect the Ummah and guide it to safety. Such individuals are able to design purposeful plans that lead to the growth and progress of society—just as we see in the life of Prophet Yusuf (peace be upon him).
Prophet Yusuf (peace be upon him) suggested to the king of Egypt that he be appointed over the country’s storehouses and economic resources. The king accepted his request. Yusuf (peace be upon him) then designed a precise plan to lead Egypt safely through the years of hardship and drought. This plan had two stages:
First: The Stage of Production
In this period, Yusuf (peace be upon him) focused on increasing the production of grain and other agricultural products, so that there would be abundant supply. He then advised the people to consume only what they needed and to store the surplus for the coming years, which would be years of scarcity and drought.
Second: The Stage of Saving and Careful Use
This stage came when, due to factors beyond human control, agricultural production stopped or became very limited. At that time, people had to rely on the reserves from the years of abundance—using them with justice and fairness, so that each person received only what he needed and no one was given special privilege over others.
Through this wise management, Yusuf (peace be upon him) was able to bring the people of Egypt safely through the crisis and lead them to security and comfort. In addition, large reserves remained—more than what Egypt itself needed—and this goodness extended to neighboring lands as well. People from other regions came to Egypt to obtain grain, and Yusuf (peace be upon him) gave to each according to his need.
Among these groups were Yusuf’s own brothers and family members. This eventually led to his recognizing them and paved the way for the family to reunite after many years of separation.
Continues…
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References:
[1]. Sahih Muslim, Hadith no. 1733.
[2]. An-Najm: 32.
[3]. Narrated by al-Bukhari, Book of Judgments, Hadith no. 7149.
[4]. Muhammad Jamal al-Din ibn Muhammad al-Qasimi, Mahasin al-Ta’wil, vol. 9, p. 249.
[5]. Jar Allah Mahmud al-Zamakhshari, Al-Kashshaf ‘an Haqa’iq al-Tanzil, vol. 2, p. 482.
