Did Prophet Ysuf rule by Kufr kimiyah Series: Part 1

By a group of students of knowledge

1
Did Prophet Ysuf rule
by Kufr?!


Can we compare Prophet Ysuf (a.s) working in the
kings ministry with those pseudo-Muslims who today
participate in Kufr legislation and governing by Kufr?!


By a group of students of knowledge




} {
[And whoever does not rule (judge, govern, command.) by
what Allah sent down, then they are Al-Kaafirun (the
unbelievers)]












Did Prophet Ysuf rule by Kufr kimiyah Series: Part 1
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TABLE OF CONTENTS


Introduction (Negation of Taaghoot and affirmation of Allah ta ala) 3

Importance of Sharia...4

Ysuf (a.s) argument...............................................................................................5

First Point

Details of Ysufs work and relationship with the King...6
Second Point
Did Ysuf accuse his brother of a crime he did not commit?.....................10
Third Point
Did Ysuf take his brother under the law of the King?................................12
Fourth Point
Did the King embrace Islam?..............................................................................13

















Did Prophet Ysuf rule by Kufr kimiyah Series: Part 1
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.,._..,)..).....- _.-s..-..-.._-a,,a_...

In the name of Allah the Most Gratuitous Most Merciful.
Praise is to Allh, Peace and blessings be upon the Messenger of Allh.


INTRODUCTION:

Before we begin these small treaties, it would be most beneficial to give the definition of the word
Taaghoot:
The first thing Allh obligated on the Son of Adam is to reject the Taaghoot and believe in Allh.
The proof for this is Allh ta ala saying:

} {

[Whoever disbelieves in Taaghoot and believes in Allh, then he hath grasped the most
trustworthy hand-hold that never breaks], (Al-Baqarah; 2: 256).

And Allah ta alas saying:

} {

[And We have indeed sent to every nation a messenger (saying to his people): Worship
Allah alone and avoid the Taaghoot (false deities)], (An-Nahl; 16: 36)

Taaghoot is derived from the verb taghaa (to transgress), and it means everything that has passed
and transgressed its limit.

This obligation is: First Rejecting the Taaghoot and then Believing in Allh. So the first and
primary obligation is rejecting and disbelieving in the Taaghoot, which is: Everything that is
worshipped besides Allh while being pleased with this worship. Worship is in its essence
Surrender and Obedience. So this includes any thing which demands obedience beside Allah,
meaning claiming to be worthy of obedience on his own right. In other words: claiming to have the
right to rule (legislate, govern, judge, command, etc) on his own without being authorised by
Allah and limited by what Allah has revealed. That this inclusion is correct is evidenced beyond
doubt by Allah ta alas saying:

}
{ ) 4 : 60 ( .

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[Have you not seen those who pretend that they believe in that which is revealed unto you
and that which was revealed before you, Their (real) wish is to go for judgment (in their
disputes) to the Taghout when they have been ordered to reject (abjure, disbelieve in, )
them? Satan would mislead them far astray!], (An-Nisaa; 4:60).

After rejecting Taaghoot then comes making ones Deen (religion, devotion, worship, submission,
obedience, etc) sincerely for Allh alone, worshipping (surrendering to, obeying) only Him, and
affirming His exclusive right to that apart from all others.

But if the Tawaagheet (Tawaagheet plural of Taaghoot) must be rejected, although they are
entities of real existence, and most the time considerable compelling power, and whose rejection
could invite considerable dangers and suffering, then a fortiori those false deities, which exist
only in the sick imagination of their misguided worshippers, must be also rejected. So often the
concept of Taghout is generalised to include ALL false deities, although most of these do not exist
at all, so they could not possibly be pleased to be worshipped or really demand any surrender or
obedience.

Thus this first obligation which is Disbelieving in the Taaghoot and Believing in Allh is the
reality of what is meant by Laa Ilaaha IllaaAllh (There is no deity except Allh) or (There is
nothing that has the right to be worshipped except Allh), for indeed it is a negation and an
affirmation. Laa Ilaaha = (There is no deity) or (There is nothing that has the right to be
worshipped) is a negation of those other than Allh having any divinity or equivalently having the
right to be worshipped. This is disbelieving in the Taaghoot. And IllaaAlah (Except Allh) is an
affirmation that Allh is the only divine being, or equivalently the only being that has the right to be
worshipped. By this, the first obligation mandated upon the servant becomes clear: It is that which
has just been mentioned: Disbelieving in the Taaghoot and Believing in Allh. Actually this is the
very function man and other conscious beings have been created:

} { ) 51 : 56 ( .

[I created the jinn and humankind only that they might worship Me], (Ath-Thariyat; 51:56).

Importance of Sharia

Islam must be implemented in full and must be applied immediately, and it is Haram to apply
it in stages. This is valid always and eternally, especially after Allh ta alas saying:

} { ) 5 : 3 .(

[This day have I perfected your Deen (way of life, religion, ..) for you], (Al-Maidah; 5: 3)

All aspects of Sharia must be applied including rules pertaining to aqaid, penalties, moral values,
interaction with others, economics, ruling system, international politics etc, and all of these are to be
applied in all times of peace and in times of war. Obviously, the implementation will be according
to ability, but the rule is still applicable. There is no difference from ukm to ukm, why should
Salat be preformed in its legal way and not avoiding usury, and this is a difference which has no
foundation whatsoever in our Sharia.


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Yusuf (A.S) argument:

One of the Shubhat (sophism) that the deviants use is that Ysuf participated in the rulings of
Egypt and the King was a Kaafir. So according to this Shubha, it is permissible to partake in Kufr
legislation, and this augment does not need mush effort to refute but we will go through their
arguments step by step in order to remove any misconceptions that these pseudo-Muslims are
endeavouring to promote as it has become a fashionable one.

Allh ta ala says:
} {
[And whoever seeks a religion other than Islam, it will not be accepted from him and he will
be one of the losers in the world to come], (Al-Imran; 2: 85).
Now we know that Ysuf (a.s) definitely rejected any thing other than Allh ta alas religion and
law, not only did Ysuf (a.s) reject Taaghoot, but he did it at a time of weakness, as Allah ta ala
says:
} ... *

{ ) 12 : 37 - 38 ( .
[I have (I assure you) abandoned the religion of a people that believe not in Allah and that
(even) deny the Hereafter. And I follow the ways of my fathers, - Ibraheem, Ishaq, and
yaqoub; and never could we attribute any partners whatsoever to Allah: that (comes) of the
grace of Allah to us and to mankind: yet most men are not grateful], (Yusuf: 37-38).
Ysuf (a.s) then turned to his two companions who were with him in prison as Allh ta ala says:
} *

{ ) 12 : 39 - 40 .(
[O my two companions of the prison! (I ask you): are many lords differing among themselves
better, or the One Allah, Supreme and Irresistible. If not Him, you worship nothing but
names which you have named, - you and your fathers, - for which Allah has sent down no
authority: Ruling (Legislating, Governing, Judging, Commanding, etc) is for none but
Allah: He has commanded that you worship none but Him: that is the right Deen (way of
life, religion, ..) but most men know not], (Yusuf; 12: 39-40).
How could Ysuf (a.s) come out openly with Allh ta alas religion in his time of weakness and
imprisonment and then hide and contradict it in his time of strengthening (which we shall show
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Inshallah). But the ones who follow their desires and turn away from the Ayats of Allh ta ala vile
when their false and devious desires are exposed and brought forth. Allh ta ala says about them:
} { ) 4 : 60 .(

[.Their (real) wish is to go for judgment (in their disputes) to the Taaghoot when they have
been ordered to reject (abjure, disbelieve in, ) them], (An-Nisaa; 4:60).
Before any of these deviants enter into parliament or ministerial positions, they must first swear a
solemn oath to uphold this disbelief, otherwise how else would they be allowed to enter in to it. Can
we attribute this Kufr to Ysuf (a.s) when Allah ta ala purified him as He ta ala said:
} {
[..thus (did We order) that We might turn away from him (all) evil and shameful deeds: for
he was one of Our servants, sincere and purified], (Yusuf; 12: 24).
Allh ta ala said:
} {

[And We have indeed sent to every nation a messenger (saying to his people): Worship
Allah alone and avoid the Taaghoot (false deities)], (An-Nahl; 16: 36).
And this ayah affirms the fundamental principle and greatest interest in the world according to
Ysuf and all of the other prophets may Allh ta ala send His peace and blessings upon them all.

First Point

Details of Ysufs work and relationship with the King

The reality of the work of Ysuf and the details of the relationship with the King is not known to us
with complete exactness to make any kind of firm ruling. And there are various arguments to refute
this Shubha.
The majority of the Mufussireen (exegetes, interpreters of the Qur'aan) concluded that the King
authorised Ysuf all powers of ruling and authority of Egypt, keeping only for himself the throne
and the title of King. Ibn Jarir At-Tabari relates:
} {
[Ysuf (Joseph) said: "Set me over the store-houses of the land"], (Ysuf; 12: 55).
And this is a request of Ysuf to the King to have authority over the food so that the survival of the
famine will be controlled. So the King approved of that as I have been informed.
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Narrated Ibn Wahhab who said Ibn Zayd said:
} {
[Ysuf (Joseph) said: "Set me over the store-houses of the land"], (Ysuf; 12: 55).
Pharaoh gave him (Ysuf) other stores besides that. And authorised him all authority and gave
him the judicial power so that his ruling power is executed.
Narrated Ibn Humaid who said Ibraheem Al-Mukhtar said: Only the stores of food were given to
Yusuf (a.s).
Here we see that even the early scholars are not in agreement if it was every store and treasury or
just the store house of food for the expected famine!!
At-Tabari gives an explanation of the words Hafiz (guardian) and Aleem (knowledgeable), [One
needs knowledge for accountancy and guardianship for trust worthiness. So this shows that
Ysuf (a.s) didnt want to put in charge for power but he knew that as he was receiving revelation
he would be the most qualified].
And At-Tabari continues by mentioning the Ayah where Allah ta ala says:
}
{
[Thus did We establish Ysuf (Joseph) in the land, to take possession therein as, when, or
where he pleased. We bestow of our Mercy on whom We please, and We suffer not, to be
lost, the reward of those who do good]. (Ysuf; 12: 56).
Some narrators gave an explanation where Allah ta ala informs us of the words of Ysuf:
} {
[Ysuf (Joseph) said: "Set me over the store-houses of the land: I will indeed guard them, as
one that knows (their importance)], (Ysuf; 12: 55).
They (the narrators) said the King said Indeed I do and so Ysuf was allocated the job of Al-Aziz
Utfir [this is the name the narrators used, but Allah knows best].
As-Suddi narrated: The statement of Allah ta ala:
} {
[Thus did We establish Ysuf (Joseph) in the land, to take possession therein as, when, or
where he pleased]. (Ysuf; 12: 56).
The King appointed him as the commander of all Egypt so he was the one in charge of buying
and selling (commerce) and controlling all affairs. He (Ysuf) had such a great authority that if
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it wasnt for his honesty, he could have even removed the King completely] End of quote by At-
Tabari..

So according to this last view Ysuf was given a position some thing like a prime minister or a
single ruler. So, from this narration, Ysuf (a.s) is really the De facto King and the King himself is
more of a nominal King, rather like the Queen of England who has no power of judiciary or
legislation, she is more of a tourist attraction then anything else resembling power!
So we have now three different points of view:
1. Ysuf (a.s) was in charge of the food storage, which is what we understand from the text of the
Quraan;
2. Ysuf (a.s) had been given full executive power of authority to rule Egypt how he saw fit.
3. And between the latter two points he was given authority of the entire treasury, not only the food
storage but also the money, gold, silver, weaponry etc.
All the statements that At-Tabari narrates synchronise more or less with the story of Ysuf
according to the Old Testament in the Bible after he was given authority over the store houses in the
Quraan. We notice that many of the narrations from At-Tabari are from Sahabah, but mostly from
At-Tabaeen and none of them are prophetic statements coming from the messenger of Allah ta ala,
and so are most likely statements derived from the people of the book (Ah-lil Kitab). But we know
that the authenticity of the Old Testament is definitely suspicious so we can not use it as an
infallible reference, but we can use it as an indicator, so will we mention the story for our purposes:
Genesis chapter 41, verses 37-44:
37. So the advice was good in the eyes of Pharaoh and in the eyes of his servants.
38. And Pharaoh said to his servants, Can we find such a one as this, a man in whom is the
spirit of God.
39. Then Pharaoh said to Joseph, Inasmuch as God has shown all this, there is no one as
discerning and wise as you.
40. You shall be over my house, and all my people shall be ruled according to your word;
only in regard to the throne will I be greater than you.
41. And pharaoh said to Joseph, See, I have set you over all the land of Egypt.
42. Then Pharaoh took his signet ring off his hand and put it on Josephs hand; and he
clothed him in fine linen and put a gold chain around his neck.
43. And he had him ride in a second chariot which he had; and they cried out before him,
Bow the knee! So he set him over all the land of Egypt.
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44. Pharaoh also said to Joseph, I am Pharaoh, and without your consent no man may lift
his hand or foot in all the land of Egypt.
So this is the history according to the Old Testament, which like was said before narrating these
passages, needs to be approached with precaution.
Now all of these points mentioned refute the Shubhat of these Pseudo Muslims, and let us take the
two extreme points and analyse what has been said thus far:
First point. That Ysuf (a.s) is responsible for store keeping, keeping accounts, administering them
and giving the needy, which is a ruling of Allah ta ala in every Shariah. So the essence of this
work is administrative, for example, if Tony Blair were to offer you a job like that in a time of
famine you could accept it because it is just administration, and it would be understood that you
would be giving the needy and not giving the non-needy, there is not much of a legislative law
involved, it is all administrative, like keeping records of what is going out and what is coming in,
how to give the portion, how to allocate the portion etc. This is all administrative and is in the
Mubah (permissibility); it has nothing to do with legislation or ruling a kingdom. And Al-Marwardy
said in his book Ahkam Al-Sultaniyyah It is permissible for a Muslim under the ruling of Kufr
to take non ruling positions. It is also permissible for a Kaafir to take administrative, non-ruling
positions in an Islamic state, so it is visa versa.
Second point. And this point is the extreme one, which the King gave him full authority to rule, so
this means that he would apply the laws that he deemed correct, and for Yusuf he could only apply
the rules revealed to him by Allah ta ala.
So as you can see, the Sophisms used in this point can not be used at all, because these are the only
options that can be derived at, and in both options, neither can be used to support their false claims.
And as we have two options and not one, neither can be used as an authority, because these do not
indicate a firm reality, so both arguments would have to be argued as to which is the correct one,
and we have no convincing proof for either. But both will still work against the adherents of this
Sophism.
Our own inclination is that Ysuf (a.s) was allocated an administrative position at the time of
famine, and possibly he had other jobs but they were most likely administrative, because Kings at
that time were absolute rulers. There is also the other theory that the King became Muslim which
we will deal with later Inshallah.
Ysuf (a.s) participation in the ministry of the King was by the strengthening of Allah ta ala, as He
ta ala says:
} {
[Thus did We establish Ysuf (Joseph) in the land, to take possession therein as, when, or
where he pleased]. (Ysuf; 12: 56).
Ysuf (a.s) participated in the ministry with complete authority from the King. Allah ta ala says:
} {
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[Therefore when he had spoken to him, he said: Verily, this day, you are with us high in
rank and fully trusted], (Yusuf; 12: 54).
He was given an unrestricted hand to rule at his ministry. Allah ta ala says:
} {
[Thus did We establish Ysuf (Joseph) in the land, to take possession therein as, when, or
where he pleased]. (Ysuf; 12: 56).
He had no opponent; no one could ask him about his works or actions. Can we compare the
Tawaagheet ministries of today with this? If the deviants disagree with these Tawaagheet ministries,
he will be discharged from his office. He is not permitted to disobey or disagree with any of the
orders or constitution, even if it contradicts with Allah ta alas decree or religion.
If you know that Yusufs (a.s) situation does not exist in the ministries of Tawaagheet nowadays,
you wouldnt give any comparisons here.
At-Tabari also narrates from Ibn Zayd concerning His saying:

} {
[Thus did We establish Ysuf (Joseph) in the land, to take possession therein as, when, or
where he pleased]. (Ysuf; 12: 56).

He said, We put him in authority over whatever was in it (i.e. Egypt), wherever he willed from that
place. He did in it whatever he willed. It was granted to him.
And Al-Qurtub narrated that Ibn Abbs said about Ysuf, So he sat upon his bed and the Kings
approached him. And the King entered his home with his women and the authority of Egypt was
granted to him. And from what has come from Wahb and As-Sudd and Ibn Abbs and others is
the saying of the King to Ysuf, when he saw his complete wisdom in implementing the ruling and
spreading the justice: I give you the authority, so do whatever you will. And we are merely your
followers and I am not one to refuse being your subject and obeying you and I am no more than one
of your subjects. (Al-Jmi Li-Ahkm Al-Quraan, Vol 9./215).
Second Point
Did Yusuf accuse his brother of crime he did not commit?
We know from the Quraan that Ysuf (a.s) was not involved in the judiciary except in one case and
that was the case of his brother. And this actually caused a lot of pain and problems for the classical
scholars because they could not comprehend how Ysuf (a.s) could have falsely accused his brother
of theft, but this is obviously not the way it sounds as Allah ta ala says:
} {
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[Thus did We plan for Ysuf (Joseph)], (Ysuf; 12: 76).
So as can be seen from this Ayah, it was Allah ta ala who planned the accusation of theft as Allah
ta ala can do as He pleases as He is the ultimate sovereign, exalted and Majestic, and we know
Ysuf would not have dared to plan it by himself. The scholars being so sensitive to this issue
narrated the following, that while Ysuf (a.s) was looking through the baggage of his brothers,
he (Ysuf) was making Astughfir (asking for forgiveness) after every bag. But Ysuf had
obviously no reason to say Astughfir, but due to their sincere sensitivity, they thought he would
have hated what he had done, but it was Allah ta ala who made the plan. And this shows that
Islamic scholars of old would think about the Prophets at the highest level, not like these Pseudo-
modernists (Johnny come lately) who think the worse about the Prophets, like in this case, accusing
Ysuf (a.s) of ruling by Kufr.
At-Tabari said: [Allah ta alas statement:
} {
[So he began (the search) with their baggage, before (he came to) the baggage of his
brother: at length he brought it out of his brothers baggage], (Ysuf; 12: 76).
Ysuf started checking their baggage one by one, starting with the older one all the way down
[Who are his half brothers from his father], and leaving his full brother until the last one, and
then he found it in his full brothers luggage.
Narrated Bisher, from Yazid, who told us Sayeed from Qatada who said: The Ayah of Allah ta ala:
} {
[So he began (the search) with their baggage, before (he came to) the baggage of his
brother: at length he brought it out of his brothers baggage], (Ysuf; 12: 76).
It was told to us (concerning this Ayah) that he was not looking in any luggage except he was
saying Astughfirillah for what he has done, until he ended up with his youngest brother and said
This one is too young, I dont think he did anything, the brothers then responded by saying
No, truth is evidence, so he (Ysuf) took out the beaker of the King and they were all in
shock.
From Mamur from Qatada who said: He took out of the luggage of his brother, when he was
checking the luggages of his other brothers he was saying Astughfir every time until he reached
the young boy, he said I dont think he did anything, the brothers said No, check him so we
are proven innocent.
From As-Sbut from As-Suddi who said: He (Ysuf) started with them in order until he reached
the boy and said This boy is to young to do any thing like that, they (his other brothers) said
No, you have to check so that you are certain that nothing has happened, so he entered his
hand (into the bag) and got the measure of the king.
Ishaq said: When the messenger (Ysuf) approached (the brothers of Ysuf) he said Some one
has stolen the measure of the King, they said We dont know any thing about that, and we have
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not seen it, he said You will not leave until I have certainty that you do not have it and I have
checked all of your luggages. So he started with their luggage one by one until he reached
down to his brother, then he grabbed him from his neck and took him away. And that was done
by Allah for him (Ysuf).] End of quote by At-Tabari.
And this confirms Allah ta alas statement:
} {
[Thus did We plan for Ysuf (Joseph)], (Ysuf; 12: 76).
Because if this wasnt the statement of Allah, and it was Ysuf who accused his brother of theft,
then this would be a big transgression knowing full well that his younger brother was totally
innocent.
Now the text of the Quraan is clear that it was him (Ysuf) who placed the beaker of the King into
the bag of his brother, actually, he took his brother to the side and told him that he is his real
brother, and that we are going to trick your other brothers, so the younger brother must have
obviously been quite relaxed, while the others were shocked. Causing shock to some one when no
one is guilty of any thing is totally impermissible in this Sharia or in any previous Sharia, but in
this specific situation, permission was granted to Ysuf to carry out an act that in any other time
would be prohibited, but in this instance it was made Halal by the Creator and only Law Maker,
Allah the Exalted and Majestic, Blessed be His Names, and Holy be His Attributes.There is no
specific instance like Ysufs nowadays, so it can not be repeated, so any one claiming otherwise
would have to also be claiming prophethood, and this point doesnt, I am sure, need any further
explanation.
Third Point
Did Ysuf take his brother under the law of the King?
Now the Ayah of Allah ta ala:
} {
[He could not have taken his brother by the law of the king], (Yusuf; 12: 76).
In explaining this ayah, the scholars said that in the religion of the King, the thief is to receive a
certain punishment, like paying twice the stolen amount or imprisonment etc, but the religion of
Ysuf (a.s) at that time was the one who was stolen from has the right to take the one guilty of theft
as a slave, either for a certain time or unlimited. So Ysuf wanted to take his brother, and he asked
what do you prescribe if one of you is a thief; what is your Sharia as I dont want to apply our
Sharia on you as you are guessed in Egypt, he is playing the diplomatic game [This is just an
assumption of how the conversation would have taken place] and they may have said in our Sharia
he would become the slave of the one from whom he stole, he said ok, we will apply this rule, and
this is what Ysuf wanted as he already knew this rule as he wanted to keep his brother with him,
and he didnt want the ruling of the king because like already mentioned it could have been
imprisonment or maybe even worse like crucifixion or the like. But in the rule of Yaqoub (a.s) he
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becomes the slave of the one that has been stolen from. Thats why in the narration previously
mentioned he took his brother by his neck and said he is mine now. So even in that case Ysuf (a.s)
didnt apply the ruling of the King but applied the ruling of Yaqoub. And to mention the Ayah
again:
} {
[He could not take his brother by the law of the king], (Yusuf; 12: 76]
This could have two meanings:
1. It would not have been possible to take the boy if he had applied the Kings ruling, but he would
have been permitted to apply the Kings ruling because that was permissible for him in that specific
case, because even the accusation of theft it self is not permissible in any Sharia and still Allah ta
ala permitted it. so this is not an argument permitting ruling by Kufr as the whole situation is
exceptional and miraculous!
2. Or, it would not have been permissible for Ysuf to apply to his brother the rule of the King
because they should be submissive to the law of Yaqoub, meaning Ysuf would not apply Kufr in
any case..
Neither interpretation is an argument to permit ruling by Kufr.
Fourth Point
Did the King embrace Islam?

One of the destructive refutations of this sophism is what some interpreters mentioned, that the king
embraced Islam.
Allah ta ala said:
} {
[Thus did We establish Ysuf (Joseph) in the land, to take possession therein as, when, or
where he pleased]. (Ysuf; 12: 56).
In another place in the Quraan Allah ta ala describes the situation of the believers whom He ta ala
establishes (or gives authority) in the land, Allah ta ala says:
}
{
[(They are) those who, if We establish them in the land, establish regular prayer and give
regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of
(all) affairs], (Hajj; 22: 41).
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We have no doubt that Ysuf (a.s) is one of those to whom Allah ta ala gave authority in the land
as the previous ayah indicates, and enjoined what is good and forbade what is bad and evil. There is
no doubt that anyone with a grain of intelligence would have to agree that the fundamental principle
of Al-Islam is monotheism which Yusuf and his fathers (may Allah ta ala send peace and blessings
upon them) called for, and the total opposite to Al-Islam is polytheism which Ysuf (a.s) warned of,
hated and attacked its false deities. There was a clear indication that after Allah ta ala had given
Ysuf (a.s) authority in the land, he followed the religion of his forefathers, Yaqoub, Ishaq,
Ibraheem etc, calling people to it, and attacking any thing that contradicted or disagreed with it.
And what were the words in which Ysuf (a.s) spoke to the king to make him kind to Yusuf, to give
Ysuf authority, to believe and trust in him? Did Ysuf talk to the king about the wife of his chief
minister, which ended with the truth being made known? Or might he (a.s) talk about the national
unity or economic problem etc?
No one can pretend to have knowledge of the unseen, or to say something without proof. If he does,
then he will be a liar. So the interpretation of the ayah:
} {
[Therefore when he had spoken to him], (Yusuf; 12: 54]
Is shown in the statement of Allah ta ala:
} {

[And We have indeed sent to every nation a messenger (saying to his people): Worship
Allah alone and avoid the Taaghoot (false deities)], (An-Nahl; 16: 36)

And Allah ta ala saying:
} {
[It has been revealed to you, and to those before you: If you were to join (gods with Allah),
then truly fruitless will be your work (in life), and you will surely be in the ranks of those who
lose (all spiritual good)], (Az-Zumar; 39: 65]
And through his (a.s) saying the description of the most important function of Ysufs call:
} ... *

{ ) 12 : 37 - 38 .(
[I have (I assure you) abandoned the religion of a people that believe not in Allah and that
(even) deny the Hereafter. And I follow the ways of my fathers, - Ibraheem, Ishaq, and
yaqoub; and never could we attribute any partners whatsoever to Allah: that (comes) of the
grace of Allah to us and to mankind: yet most men are not grateful], (Yusuf: 37-38).
Did Prophet Ysuf rule by Kufr kimiyah Series: Part 1
By a group of students of knowledge
15
And Allah ta ala saying:
} *

{ ) 12 : 39 - 40 .(
[O my two companions of the prison! (I ask you): are many lords differing among themselves
better, or the One Allah, Supreme and Irresistible. If not Him, you worship nothing but
names which you have named, - you and your fathers, - for which Allah has sent down no
authority: Ruling (Legislating, Governing, Judging, Commanding, etc) is for none but
Allah: He has commanded that you worship none but Him: that is the right Deen (way of
life, religion, ..) but most men know not], (Yusuf; 12: 39-40).
Therefore there is no doubt that this is the greatest speech of Ysuf (a.s), and if so, then the kings
reply to Ysuf:
} {
[Verily, this day, you are with us high in rank and fully trusted], (Yusuf; 12: 54).
Then this is evidence that the king agreed with Ysuf (a.s) on the monotheism and religion of his
(a.s) forefathers.
Al-Qurtub said, And when the King gave the authority of Egypt to Ysuf, he was generous to
the people and called them to Islm until they believed in him and he established the justice
amongst them. So the men and the women loved him.
Ibn Jarr At-Tabar narrated that Mujhid said, The King whom Ysuf was with entered Islm .(
Jmi Al-Bayn An Tawl y Al-Qurn, Vol. 9/217 ) And Al-Baghaw said, Mujhid and others said,
Ysuf, upon whom be peace, did not stop calling the King to Islm while being kind to him, until he
and many of the people entered Islm
Now if you agree with this, then you would be sure that the participation of Ysuf (a.s) in the
ministry did not disagree with monotheism, and did not contradict with Ibraheems (a.s) religion, as
does the participation in it nowadays.
May Allah, the Exalted and Majestic, protect us from the satanic trap of ruling by anything
except what he has revealed, which leads to conflict and injustice in this life and to eternal
damnation in the Hellfire in the hereafter Ameen