Working In A Non-Islamic Government

Working in a Non-Islamic Government – قصة يوسف

This is permissible IF someone is capable to bring REFORM and will not be forced to do un-Islamic practices.

The Prophet Yusuf – عليه السلام – said to the King of Egypt – who was a disbeliever:

اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيم
“Appoint me treasurer of your land [Minister of Finance]. Indeed, I am a trustworthy and knowledgeable person.” [Qur’an 12:55].

1- Al-Qurtubi writes in his Tafsir (9/215):

في هذه الآية ما يبيح للرجل الفاضل أن يعمل للرجل الفاجر ، والسلطان الكافر ، بشرط أن يعلم أنه يفوض إليه في فعل لا يعارضه فيه ، فيصلح منه ما شاء ; وأما إذا كان عمله بحسب اختيار الفاجر وشهواته وفجوره فلا يجوز ذلك
“In this verse there is evidence that a righteous man may work for an unrighteous man or a disbelieving ruler on the condition that he is given freedom to act and he is not opposed in bringing reform in whatever area he wants. But if everything is in the hands of the unrighteous man and all has to be done in accordance with his evil desires, then it is not permitted.”

2- Ibn Taymiyah says in (“Majmu’ Al-Fatawa”, 20/56):

ومن هذا الباب تولي يوسف الصديق على خزائن الأرض لملك مصر بل ومسألته أن يجعله على خزائن الأرض وكان هو وقومه كفارا
ومعلوم أنه مع كفرهم لا بد أن يكون لهم عادة وسنة في قبض الأموال وصرفها على حاشية الملك وأهل بيته وجنده ورعيته ولا تكون تلك جارية على سنة الأنبياء وعدلهم
ولم يكن يوسف يمكنه أن يفعل كل ما يريد وهو ما يراه من دين الله فإن القوم لم يستجيبوا له
لكن فعل الممكن من العدل والإحسان ونال بالسلطان من إكرام المؤمنين من أهل بيته ما لم يكن يمكن أن يناله بدون ذلك وهذا كله داخل في قوله : فاتقوا الله ما استطعتم
“And it was for this reason that the Prophet Yusuf went to work with the king of Egypt and it was in fact he himself who asked to be appointed over the treasures of the land, while he [the King] and his people were disbelievers.
It goes without saying that besides their disbelief, they would have had other customs and actions regarding property that they would spend on the king, his family, his army and followers. This was not in line with the Sunnah of the Prophets and their justice.
And Yusuf would not have been able to do all that he wanted from the religion of Allah because his nation did not respond to his call.
He applied justice and goodness as much as he was capable. His association with the ruler resulted in honouring his believing family. This would not have been possible without this association. All this is in line with God’s saying, “Fear God according to your ability” (64:16).

3- Al-Alusi Hanafi in his Tafsir “Ruh al-Ma’ani”, (5/13):

وجواز طلب الولاية إذا كان الطالب ممن يقدر على إقامة العدل وإجراء أحكام الشريعة وإن كان من يد الجائر أو الكافر
“In this there is evidence that it is permissible to apply for a position in government for those who will be able to judge with justice and the laws of Shari’ah, even if it is under an unrighteous or a disbelieving ruler. ”

4- Al-Baydawi in his Tafsir, (1/295):

وفيه دليل على جواز طلب التولية وإظهار أنه مستعد لها والتولي من يد الكافر إذا علم أنه لا سبيل إلى إقامة الحق وسياسة الخلق إلا بالاستظهار به
“In the words of the Prophet Joseph is evidence for the permissibility to ask for a position in government and to express readiness for that position, even if the ruler is a disbeliever, when that person knows that there is no way to uphold the truth and correct the politics of people except by showing that he is ready for that position.”

5- Al-Shawkani in his Tafsir “Fath al-Qadir”, (3/51):

وقد استدلّ بهذه الآية على أنه يجوز تولي الأعمال من جهة السلطان الجائر ، بل الكافر لمن وثق من نفسه بالقيام بالحق
“And this verse has been used as evidence to show that it is permissible to cooperate with an unrighteous and even disbelieving ruler, for those who know that they will judge with the truth.”

6- Al-Nasafi in his Tafsir (2/194):

وفيه دليل على أنه يجوز أن يتولى الإنسان عمالة من يد سلطان جائر، وقد كان السلف يتولون القضاء من جهة الظلمة. وإذا علم النبي أو العالم أنه لا سبيل إلى الحكم بأمر الله ودفع الظلم إلا بتمكين الملك الكافر أو الفاسق فله أن يستظهر به
“… And this proves that it is permissible for a worker to cooperate with an unjust ruler and our pious predecessors would work as judges under oppressive rulers. If a Prophet or scholar knows that there is no other way to judge by the command of God and to limit injustice except to work with the disbelieving or sinful king, then he should do it.”

7- Abu Su’ud in his Tafsir (4/86):

وفيه دليل على جواز طلبِ الولايةِ إذا كان الطالبُ ممن يقدر على إقامة العدلِ وإجراءِ أحكامِ الشريعة وإن كان من يد الجائرِ أو الكافر
“This proves that it is permissible to apply for a position in government for those who will be able to judge righteously and apply the laws of Shariah, even if under an unjust and disbelieving ruler.”

8- Ibn al-Qayyim says in “Turuq al-Hikmiyah”, (1/347):

وكان يوسف الصديق عليه السلام نائبا لفرعون مصر وهو وقومه مشركون وفعل من الخير والعدل ما قدر عليه ودعا إلى الإيمان بحسب الإمكان
“And Yusuf was a representative of the Pharaoh of Egypt, while he and his people were polytheists! He used to apply justice and good according to his ability and he used to call them to faith as much as he was capable.”

9- In “Zubdah Al-Tafseer”, (242):

طلب يوسف عليه السلام منه ذلك ليتوصل به إلى نشر العدل ، ورفع الظلم ، ويتوسل به إلى دعاء أهل مصر إلى الإيمان بالله . وتدل الآية على انه يجوز تولي الاعمال من جهة السلطان الجائر، بل الكافر، لمن وثق من نفسه القيام بالحق
“… And Prophet Yusuf asked for (a place in the government) in order to exercise righteousness and to prevent injustice and thus to call the people of Egypt to believe in Allah. And this verse proves that it is permissible to co-operate with an unrighteous and even disbelieving king, for those who know of themselves that they will judge with the truth. ”

10- Ibn Atiyah in his ‘Tafsir’ (3/256):

في هذه الآية ما يبيح للرجل الفاضل أن يعمل للرجل الفاجر بشرط أن يعلم أنه يفوض إليه في فصل ما لا يعارض فيه، فيصلح منه ما شاء؛ وأما إن كان عمله بحسب اختيار الفاجر وشهواته وفجوره، فلا يجوز له ذلك
“Some people of knowledge said: In this verse there is evidence that a righteous man may work for an unrighteous man or a disbeliever ruler on the condition that he is given freedom to act and he is not opposed in bringing reform in whatever area he wants. But if everything is in the hands of the unrighteous man and all has to be done in accordance with his evil desires, then it is not permitted.”

CONCLUSION:

Some argued that the king had become Muslim, but there is no evidence for that.
Yes – there are a lot of bad people in governments – but there are also many good people in the governments, trying to bring reform as much as possible.
It was exactly that some scholars got involved with the rulers, that we have some Islamic laws in our countries.
If all good people abstain and do not cooperate with the governments at all – then there will be no trace of Islam left in our lands.

Ibn Taymiyah also said in (“Majmu Al-Fatawa”, 19/218):

والنجاشي ما كان يمكنه أن يحكم بحكم القرآن؛ فإن قومه لا يُقِرُّونه على ذلك
وكثيرًا ما يتولي الرجل بين المسلمين والتتار قاضيًا بل وإمامًا وفي نفسه أمور من العدل يريد أن يعمل بها فلا يمكنه ذلك، بل هناك من يمنعه ذلك، ولا يكلف الله نفسًا إلا وسعها
فالنجاشي وأمثاله سعداء في الجنة، وإن كانوا لم يلتزموا من شرائع الإسلام ما لا يقدرون على التزامه، بل كانوا يحكمون بالأحكام التي يمكنهم الحكم به
“… It was impossible for Al-Najashi to rule with the Qur’an, because his people would not accept this.
Similarly, there are many among the Muslims and the Tatars who are JUDGES and LEADERS, and in their hearts there are things of righteousness which they wish to implement, and they are not able to do so. There are among those who keep them from doing so: “And God burdens not a soul beyond its ability.” (2: 286).
Al-Najashi and his likes are blissful in Paradise, even though they did not implement from the Shari’ah of God what they were unable to implement, instead they applied from the laws as much as they could.”