Overview (Verses 56 - 57)

Soliciting a High Position

Nonetheless Joseph’s request appears to violate two principles of the Islamic code. The first is a request of position, which is not allowed in Islam, as the Prophet says: “We do not give a position [of government] to anyone who asks for it.” [Related by al-Bukhārī and Muslim.] The second is praising oneself, which runs contrary to the Qur’ānic instruction: “Do not pretend to purity.” (53: 32) However, such rules were established by the Islamic system laid down at the time of the Prophet Muĥammad (peace be upon him). Hence they did not apply during Joseph’s time. Besides, this is only  a  matter  of  organization  and  administration,  and  such  matters  are  not necessarily the same in all messages sent by God, and they do not apply equally to all communities that accept divine guidance.

Valid as this defence of Joseph’s request is, we do not wish to rely on it. The matter is far too serious to rest on such an argument. In fact it is based on different considerations which need to be properly outlined so that we can fully understand the method of deduction and construction on the basis of established statements in the Qur’ān and Ĥadīth. We will be able then to appreciate the dynamic nature of Islamic  jurisprudence,  which  is  totally  different  from  the  stale  situation  which appears to have remained with scholars upheld over generations of inactivity.

Islamic jurisprudence was not born in a vacuum, nor can it function in one. It was born when an Islamic community came into existence. It thus began to answer the needs of that community to ensure that its life was in line with Islamic principles and values. The Islamic community was not the product of Islamic jurisprudence; in fact it is the other way round: the legal code came into being so that it might fulfil the needs of the Islamic community as it began to live and function. Both facts are of great importance, for they provide us with insight into the dynamic nature of Islamic jurisprudence and its provisions.

If we were to take statements and rulings deduced from them without reference to these two facts, or to the circumstances prevailing at the time of the revelation of the statement or the deduction of the rulings, and without understanding the social environment when they were deduced and the needs they tried to meet, we would betray  a  lack  of  understanding  of  the  nature  of  Islam  and  its  jurisprudence.  A dynamic jurisprudence is essentially different from an academic legal theory, although the two may be based on the same original statements. Dynamic jurisprudence takes into consideration the practical situation which prevailed at the time of the revelation of the texts and the time when the rulings were deduced and formulated. It considers the practical situation to be inseparable from the statements and rulings. If we separate the two, we place ourselves in an unbalanced situation.

This means that there is no single ruling which may be viewed in isolation of the social  environment  and  circumstances  that  prevailed  at  the  time  when  it  was deduced. Let us cite here the example relevant to our discussion, namely, recommending oneself for public office. The rule we have is that this is forbidden, on account of the Qur’ānic statement, “Do not pretend to purity,” and the ĥadīth which states: “We do not give a position [of government] to anyone who asks for it. This   rule   was   formulated   in   an   Islamic   community   so   that   it   could   be implemented by that community, because it serves its purposes and fits with its historical requirements and general nature. It is an Islamic rule for an Islamic community. It is not a theoretical rule for an idealistic situation. Hence, it produces its beneficial effects only when it is implemented in a community that is Islamic in origin, make-up and commitment. Any community that does not meet these criteria is merely a vacuum, in as much as this rule is concerned. It is not a fitting environment for its implementation. This applies to all provisions of the Islamic legal code, but we are speaking in detail here only about this particular rule because it is the one related to the text of the sūrah we are discussing.

We need now to understand why people in Islamic society must not speak about their own good qualities, and why they must not nominate themselves for positions of government. Why are they not allowed to organize an election campaign so that they can be voted into parliament, or to a leadership position? The answer is that in Islamic society people do not need any of this in order to show their suitability for such positions. Moreover, such positions in society are really a heavy burden which does not tempt anyone to seek them, except for reward from God should one be able to discharge heavy responsibilities properly, for the general interest of the community. This means that positions of government are only sought by people who have some purpose of their own which they wish to accomplish by holding office. Such  people  must not  be  given  such  positions.  But  this  fact  cannot  be  properly understood until we have understood the true nature of the Muslim community and its make-up.

The Birth of a Muslim Community

Movement is the constituent element of Islamic society, and this is what gives birth to it. Initially, the faith comes from its divine source, conveyed by God’s Messenger in word and deed. In later generations, it is represented by advocates of the divine faith. Some people will respond to this advocacy, and they are met with resistance,   and   subjected   to   persecution   by   tyrannical   regimes   implementing different forms of Jāhiliyyah. Some may succumb to persecution and turn away from the faith and its advocating movement, while others remain steadfast. Some of the latter may become martyrs, and others continue the struggle until God has judged between them and their opponents. This latter group will be granted victory by God, who makes them a means of fulfilling His will. He fulfils His promise to them of victory and power, so that they can establish the rule of divine faith. The victory is not theirs as a personal gain or reward. It is a victory of their message, so that they establish God’s Lordship of mankind. This group of people do not limit their faith to a certain piece of land, or to a certain race, nation, colour, language or similarly hollow tie. Their mission is to liberate mankind, the world over, from submission to anyone other than God, and to elevate mankind far above the level of subservience to tyrants, regardless of their type of tyranny.

As  this  movement  goes  on,  people’s  qualities  become  apparent,  and  their respective  positions  are  identified  on  the  basis  of  standards  and  values  that  are firmly rooted in this faith and acceptable to all the community. These are values such as dedication to the cause, sacrifice, piety, a high standard of morals, efficiency and ability. All these values are judged by practice, as they become apparent through action and movement. Thus the community comes to recognize those who have them. Such people do not need to make any pretension to excellence, nor do they need to seek a position of government or be elected to parliament on the basis of their own campaigns.

In  such  a  Muslim  community,  the  social make-up  is  based  on the  distinction achieved through movement and action to implement the values of faith. That is what happened in the first Muslim community, when distinction was achieved by the early group of the Muhājirīn and the Anşār, by the army in the Battle of Badr, by those who gave the Prophet the pledge to fight till death before the signing of the Treaty of Al-Ĥudaybiyah, and by the ones who fought in different battles for Islam before the victory that regained Makkah for Islam. In subsequent generations, distinction was achieved through dedication to the cause of Islam. In such a community people do not begrudge others their dues, and they do not deny them their positions of honour, even though human weakness may overcome some people who covet personal gains. This means that people do not need to extol their own virtues and seek power for themselves.

Suitability and Responsibility

Some people may suggest that this quality belongs uniquely to the first Muslim community on the basis of its historical circumstances. They forget, however, that a true Islamic society will have no other foundation or method of existence. It will not come  about  unless  a  movement  advocates  a  return  to  Islam  and  helps  people abandon the jāhiliyyah into which they have sunk. That is the starting point. It will inevitably be followed by a period of hardship and trial, just like the first time. Some of its members will succumb to pressure, while others will remain steadfast. There will be martyrs among them while those who survive will be determined to continue the struggle. They will hate sinking back into jāhiliyyah as much as they hate being thrown into fire. They keep up the struggle until God has judged between them and their opponents, and gives them victory as He did with the first Muslim community. This means the birth of a new Islamic system in some part of God’s land. At this point, the movement will have travelled from the point of beginning to the point of establishing an Islamic society, and in the meantime it will have sorted out its advocates into different grades based on faith and the standards and values they put into effect. These will not need to nominate themselves for positions of power, because their community, which fought the campaign of jihād with them, will have recognized their abilities and recommended them.

Some may argue that this only applies in the initial period. That it does not extend to the next period when Islamic society is well established and well settled. This notion betrays a complete lack of awareness of the nature of Islam. This faith of Islam will never stop its movement, because its goal is to liberate all mankind throughout the  whole  world  from  submission  to  tyrannical  power.  This  means  that  the movement will continue and distinction in the movement will remain the criterion for recognizing those who have talent, ability and dedication. It will not stop unless there is a deviation from Islam. The rule that prohibits self-promotion for positions of government will remain operative within its environment, just as when it was first put into effect.

It may also be said that when the community gets larger, people will not know each other and those who have abilities and talents will need to stand up and speak about themselves, seeking position and authority. Again such an argument is fallacious, influenced by the present-day set up. In a Muslim community, the people of every neighbourhood will know one another well, because that is intrinsic to the Muslim community and its qualities. Hence, every locality will know those of them who have talent and ability, and they evaluate these by Islamic standards. It will not be difficult for them to choose those who are dedicated and hard working for the sake of the community to represent them in local councils or in parliament. As for positions of government, the ruler, who is chosen by the whole community on the recommendation of community leaders or parliament, will fill them with people from among those who have already been identified on the basis of their dedication and ability. As we have said, the movement will continue in Islamic society and jihād will continue for the rest of time.

A Maze of Our Own Making

Those who think or write about the Islamic system and its structure today place themselves in a maze, because they try to implement the Islamic system and its rules and values in their present social set-up. Compared with the Islamic system, such a set-up is like a vacuum which provides no room for the implementation of any

Islamic rules. There is a fundamental difference in the very make-up of the two types of society. In the Islamic system, people and groups are distinguished through what they do in the process of establishing the Islamic faith in practice and in the struggle against the values and systems of jāhiliyyah. It is their perseverance which enables them to endure pressure, persecution and other hardships that continue until the establishment of an Islamic society in the land. Other societies belong to jāhiliyyah, and they are stagnating, upholding principles and values that have nothing to do with Islam. As such, they are like a vacuum that cannot support the functioning of Islamic principles and values. Those writers and researchers look for a solution which enables them to advocate the Islamic system and its institutions, and to operate its values and laws. The first thing to trouble them is how the members of the Consultative Council are to be selected if they cannot put their names forward or speak about their own qualities. How are the right people to be known in communities such as we have today where people do not know each other’s virtues and are not judged by the right standards of honesty, efficiency and integrity? They are also troubled by the method of choosing a head  of  state.  Is  he  to  be  chosen  by  public  referendum,  or  by  the  Consultative Council? If he is the one who nominates the members of the Consultative Council, how are these to select him in future? Will they not feel indebted to him and wish to return his favour? Besides, if they are the ones to select or elect him, will they not have leverage over him, when he is overall leader? When nominating them, will he not choose only those who are loyal to him? Such questions are endless.

The starting point in  this maze  is the assumption that our society today is a Muslim one, and that we only need to have the rules and laws ready to implement them, changing nothing of society’s set-up, values and moral principles. When we start at this point, we are in a vacuum, and as we move on further into this vacuum, we will soon feel dizzy as if we are moving through an endless maze.

The present society in which we live is not an Islamic one, and it will not be the one in which the Islamic system and its rules and values will be implemented. They are impossible to implement in such a society because, by nature, they neither start nor operate in a vacuum. Islamic society is composed of individuals and groups that strive and struggle in order to bring it about, facing all the pressures to which they may be subjected by the state of ignorance, or jāhiliyyah, that prevails in other societies. The status and qualities of these individuals come to be recognized during the struggle. Thus the Islamic society is a newborn society that moves along its set course, aiming to liberate mankind, throughout the world from submission to any authority other than God.

Countless other issues are raised along with that of choosing the leader and selecting the Consultative Council. These are all tackled by writers who try to fit Islam  to  the  present  society  with  all  its  principles,  moral  values,  and  various concepts. They preoccupy themselves with questions such as banks and insurance companies and the usurious basis of their work, family planning and similar matters. In all these, they either respond to questions which people put to them, or they try to look at their status in an Islamic society. But they all begin at the point that leads them into the maze, assuming that fundamental Islamic principles will be implemented in the current social structures that have their un-Islamic basis. They think that when this is done, these societies become Islamic. This is both ludicrous and sad at the same time. It was not Islamic jurisprudence, with all its codes and rules, that gave birth to Islamic society. It was the other way round. Islamic society faced up to jāhiliyyah and in the process gave birth to Islamic legal codes which were derived from the basic principles of Islam. The reverse can never take place. Islamic laws are not formulated on paper, but in the practical life of the Muslim community. Hence, it is absolutely essential that a Muslim community first comes into existence to provide the environment where Islamic law takes its roots and begins to be implemented.

In such a situation matters are totally different. There may be a need in such a society for banks, insurance companies, a family planning policy, or there may be no need for one or more of these. We cannot predict in advance what that society may or may not need in order to tailor laws to meet these needs. Moreover, the laws we have neither fit nor satisfy the needs of non-Islamic societies, because Islam does not accept these societies in the first place. It does not concern itself with their needs which arise from their own systems, nor does it trouble itself with finding solutions for them.

It is the divine faith that provides the social basis, and it is the responsibility of human beings to adjust their lives to fit it. Such adjustment can only come about through an active movement that aims to establish the basic principle of God’s oneness and His Lordship over mankind, and also to liberate humanity from submission to tyranny. All this comes about through the implementation of God’s law in their lives. Inevitably, such a movement will face resistance and persecution. The cycle will also continue with some believers weakening and reverting to jāhiliyyah, while others remain steadfast, losing some of their numbers as martyrs while the others persevere until God gives them victory. At this point Islamic society comes into existence, with its advocates having distinguished themselves with its colours and values. Their lives will then have different needs, and the methods to satisfy those needs will also be different from those available in non-Islamic societies. Deduction and construction of rules will begin to meet the needs of that society, and the legal code that is born then is one that lives in a practical environment that has definite needs.

Suppose  that  an  Islamic  society  comes  into  existence.  It  collects  zakāt  and distributes it to its rightful beneficiaries; its people deal’ with each other on the basis of mutual compassion and a close, caring relationship within each local community, and within the whole of society. Moreover, people have no room for extravagance and arrogant rivalry in worldly riches, but instead uphold all Islamic values. How are we to tell today whether such a society will ever need insurance companies when it has all these values that ensure common social security? If it needs insurance companies, how are we to know whether the present ones, which operate in un- Islamic society and meet its needs, will fit the insurance needs of such an Islamic society? Similarly, how are we to tell whether an Islamic society that goes through a continuous struggle for God’s cause, i.e. jihād, will ever need to put in place a family planning policy? If we cannot predict the needs of our society when it is based on Islam, because of the great gulf between its values, concerns and aims and those of other societies, why should we waste our time and effort in trying to adapt and modify existing rules in order to fit them to the needs of that society when it comes into existence?

As we have explained, the basic flaw is in taking the present set-up as the starting point and thinking that an exercise of simple self adjustment will bring back the divine faith into practical existence. It is time for the advocates of Islam to think well of their faith and to place it far above a position of mere service to non-Islamic societies and their needs. They have to tell people that they must first declare their acceptance of Islam and willingness to submit to its rule, or in other words, declare their submission to God alone. This means that they are willing to implement Islam fully in their lives, removing all tyranny and acknowledging only God’s Lordship over the whole universe and in human life. When people, or a community of people, respond positively, an Islamic society begins to take root. It then provides the social environment for a practical Islamic code to be born and to prosper, as it provides for meeting the needs of that society in accordance with divine faith. Unless such a society comes into existence, busying ourselves with deducing rules and laws to implement now is an exercise in self-delusion which plants seeds in the air. No Islamic code will be formulated in a vacuum just as no plant will ever grow from seeds planted in the air.

Between Theory and Practice

Intellectual research in Islamic jurisprudence may be comfortable, because it involves no risks, but it is not part of Islamic advocacy. In fact it is not a part of Islamic strategy. Those who want to steer away from risk will be better off occupying themselves   with   literature,   art   or   commerce.   Academic   study   of   Islamic jurisprudence on the lines described is in my personal view — and God knows best —  a  waste  of  effort  and  reward.  The  divine  faith  does  not  accept  a  position  of subservience to jāhiliyyah which rebels against its rule and which, at times, ridicules it by requesting Islamic solutions for its own problems when it refuses to submit to God and the Islamic faith.

The method of birth of Islamic society is the same, and it follows the same stages. A transformation from jāhiliyyah to Islam will never be an easy task, and it will never start with codifying Islamic principles in preparedness for Islamic society whenever it  may  come  into  existence.  Nor  are  these  codes  the  ingredient  that  non-Islamic societies require in order to become Islamic. The difficulty in such a transformation is not  due  to  Islamic  laws  being  inadequate  to  meet  the  sophisticated  needs  of advanced and civilized societies. That is all self-deception. What prevents such societies from becoming Islamic is tyranny that refuses to acknowledge that all sovereignty belongs to God alone. Hence they refuse to acknowledge God’s Lordship over human life and over the whole world. Thus they take themselves out of Islam altogether. That is a part of Islam that is essentially known to all. Moreover, when the masses submit to tyranny, they make the tyrants lords beside God, and they obey them. Thus the masses take themselves away from believing in the oneness of God to polytheism, because acknowledging Lordship as belonging to any beings other than God is to place such beings in the same position as God. That is how jāhiliyyah is established as a human system. It is founded on misconceptions as much as it is founded on material power.

The codification of Islamic law, then, cannot encounter jāhiliyyah with adequate means. What is adequate in encountering it is a movement which calls on society to return to Islam, and which fights jāhiliyyah with all its structure. The normal course will then start, and God will eventually judge between the advocates of Islam and their opponents on the basis of complete and pure justice. Only at that point does the role of Islamic law start, when its rules and provisions have a natural environment in which to be implemented. They are then able to meet the needs of the newly born Islamic society, according to the nature, circumstances and extent of these needs. We cannot predict these and what they will be like. To occupy ourselves now with formulating these is not the sort of serious preoccupation that fits with the nature of the Islamic faith.

This does not mean that the laws that the Qur’ān and the Sunnah mention are not applicable today. It only means that the society in which they are meant to operate is not yet in existence. Hence, their full application waits until that society becomes a reality. However, they must be implemented by every Muslim individual wherever he or she may be living while they work for the establishment of Islamic society.

To understand the nature of the birth of Islamic society according to the method already explained is the starting point in the real work to re-establish Islam in a real society after it has ceased to exist. It was because of the adoption of man-made laws in preference to God’s law over the last two centuries that Islamic society ceased to exist, despite the presence of mosques and minarets, prayers and supplication. All this gives us a false feeling that Islamic society is still alive, when it has rather been uprooted altogether. When Islamic society came into existence the first time, no mosques or worship rituals were available. It was born when people were called upon to believe in God and to worship Him alone, and they responded to that call. Their worship of Him did not take the form of rituals like prayer, because these had not yet been made obligatory. It was represented in their submission to Him alone. When these people acquired material power on earth, legislation was given to them. When they had to meet the practical needs of their life, they were able to deduce codes and legal provisions, in addition to what the Qur’ān and the Sunnah legislate. That is the proper and only way.

I wish there was an easy way to transform people generally at the first call made to them to accept Islam and explain its laws to them. But this is wishful thinking. People do not abandon jāhiliyyah or change their submission to tyranny in order to adopt Islam and worship God alone except through the hard and arduous route along which the Islamic message advocates itself. It always starts with an individual, followed by a vanguard group. Then the conflict with non-Islamic society begins, bringing in its wake all sorts of trials and hardships. When the conflict is resolved and God grants victory to the Islamic message and its advocates, Islam is established and people enter into God’s faith in groups. That faith involves a complete way of life, which is the only way acceptable to God: “He who seeks a religion other than self- surrender to God, it will not be accepted from him.” (3: 85)

The above explanation may give us an insight into Joseph’s attitude. He was not living in a society that had submitted all its affairs to God’s law, thereby prohibiting seeking office or requesting a government position. He felt that the circumstances offered him a chance to be in a position of authority, not a position of subservience in jāhiliyyah society. Things turned out as he wished. He was then able to promote his faith  in  Egypt,  while  the  Chief  Minister  and  the  King  had  their  authority substantially curtailed.

High Position and Freedom for Joseph

Having elaborated the point about Joseph’s request to be in charge of the Kingdom’s  store  houses,  and  the  issue  of  seeking  government  posts  in  Islamic society, we pick up the thread of the story again. When we consider the text of the sūrah we find that it does not mention the King’s agreement to Joseph’s request. It is as if the request itself implied the King’s approval. This is an even higher honour given to Joseph, and it shows his high standing with the King. He only needed to state his request for it to be answered. This is confirmed by the following verses: “Thus did We establish Joseph in the land, free to do what he willed. We bestow Our mercy on whom We will, and We never fail to give their reward to those who do good. But as for those who believe in God and keep away from evil, the reward of the life to come is much better indeed.” (Verses 56-57)

Thus the proof of Joseph’s innocence in the way that it was done, and the King’s admiration that he has already won, and the granting of his request, all helped to establish Joseph in the land, giving him a firm and distinguished position.

“Thus did We establish Joseph in the land, free to do what he willed.” (Verse 56) He was free to take up the house he wanted, at the place of his choice, and to occupy the position he wished. That freedom contrasts fully with the well in which he was thrown by his brothers and the prison sentence he had to endure, with all the fears and restrictions of both situations. “We bestow Our mercy on whom We will.” (Verse 56) We replace hardship with ease, fear with security, fetters with freedom, and humiliation with a high position of honour. “We never fail to give their reward to those who do good.” (Verse 56) Those who demonstrate a strong, unshakeable faith and reliance on God and who deal with other people in fairness and kindness will not fail to have their reward in this life.

“But as for those who believe in God and keep away from evil, the reward of the life to come is much better indeed.” (Verse 57) This is not reduced by the fact that such people receive their reward in this life. Yet it is infinitely better than this present reward. Its conditions are that a person should believe and do righteous deeds, steering away from what God has forbidden whether in public or private. Thus has God replaced Joseph’s trials with his new position of power, and also with the promise of better things to come in the life to come. All this reward is for faith, righteousness and perseverance in the face of difficulty.