How a Muslim Should Live in a Non-MuslimLandin Light of Surah
Yūsuf[1]
Shaykh KhalidBin Ali al-Anbari[2]
Indeed, the principle is that the Muslim should prefer an Islamic land so as to
establish the rights of his religion, but circumstances may force him or her to
live in a non-Muslim land. And Islam, being a religion that provides guidance
for all aspects of human life, has addressed this issue. Numerous texts within
Islamic literature have expounded on the topic of Muslims living in non-Muslim
lands, and the story of Prophet Yūsuf (‘alayhi al-salātu wa al-salām) serves as
an ideal source of reference for such a discussion. The Prophet Yūsuf was
forced to leave the land of the Prophets, the land where his father Ya‘qūb
resided and where the Heavenly Law was being applied. Due to the betrayal of
his brothers, Yūsuf was taken as a slave by a caravan and eventually purchased
by a minister of Egyptknown by the title al-‘aziz.
The man in Egyptwho bought him, said to his wife: "Make his stay (among us)
honourable: may be he will bring us much good, or we shall adopt him as a son."
Thus did We establish [i.e. give authority to] Yūsuf in the land...” [Yūsuf
(12):21]
The hint within this ayah is that a person may not be able to gain authority in
his own land but may acquire it in another. This brings us to the question of
how Yūsuf conducted himself in this non-Muslim land.
The most obvious challenge that faces the Muslim in such a land is how to cope
with the non-Islamic values within society that inevitably led to a prevalence
of fawāhish[3] and thus conflict or clash with one’s faith. Certainly, falling
into this fawāhish is easy, but it was just as easy in the time of Yūsuf
(‘alayhi al-salātu wa al-salām) as the ayah on Yūsuf’s encounter with the wife
of al-aziz illustrates:
And she, in whose house he [Yūsuf] was, sought to seduce him. She closed the
doors and said, "Come, you." He said, "I seek refuge in Allah. Indeed, he (your
husband) is my master, who has made good my residence. Indeed, wrongdoers will
never prosper."[Yūsuf (12):23]
It is not fitting for the Muslim who believes in Allah and the Last Day to come
near obscenity. The Prophet Muhammad (sul Allahu ‘alayhi wa salim) mentioned
seven people who will be shaded by Allah on the Day of Judgement;[4] among them
is a man who turns away from the temptation and seduction of a woman with
beauty and status, saying “I fear Allah.” It is upon the Muslim to fear Allah
in every gaze and in every instance he or she is alone. And living in an
environment where the opportunities to sin are manifold, if a Muslim is not
careful, he or she may not only fall into a sin or two but perhaps may reach a
stage of being immersed in sinning, such that one abandons repentance. Soon, a
love for these sins develops and by this the Muslim leads him or herself astray.
And Allah would not let a people stray after He has guided them until He makes
clear to them what they should avoid.[At-Tawba (9):115]
The Muslim who abandons having taqwa and does not repel the fawāhish, his or
her heart may start to see the evil as good, perhaps even leading him or
herself out of the pail of Islam. So it is incumbent on the Muslim to strive
against the fawāhish and constantly seek the help of Allah. The Quran relates
how Yūsuf (‘alayhi al-salātu wa al-salām) sought the help of his lord in his
situation:
And if You do not avert from me their [evil] plan, I might incline toward them
and [thus] be of the ignorant. So his Lord responded to him and averted from
him their plan.[Yūsuf (12):33-34]
The desires and lusts are great and numerous, but they remain trifling in the
eyes of the believer, the one who is sincere to Allah and trusting in His
assistance. Thus it was, that We might ward off from him evil and lewdness.
Indeed, he was of Our chosen servants. [Yūsuf (12):24]
So if the Muslim turns to Allah in supplication and with sincerity, seeking
refuge in Him, Allah will surely protect Him. Thus, the first thing a Muslim
must do in this society is to confront the fawāhish that he or she faces and
strive to overcome them.
After the Muslim is rendered victorious against his or her desires, it is upon
him or her to exemplify high Muslim morals, manners, and character while living
in this society, as the Prophet Muhammad (sul Allahu ‘alayhi wa salim)
instructed, “Treat the people with good manners.” It has been established that
Yūsuf (‘alayhi al-salātu wa al-salām) was innocent of what he was accused of,
yet he was oppressed, accused unjustly and put in jail where he stayed with two
youth.
And there entered the prison with him two young men. One of them said, "Indeed,
I have seen myself [in a dream] pressing wine." The other said, "Indeed, I have
seen myself carrying upon my head [some] bread, from which the birds were
eating. Inform us of its interpretation; indeed, we see you to be of those who
do good."[Yūsuf (12):36]
Yūsuf was seen to have high morals and character and because of this, the two
men trusted him and related to him their dreams. This is the way a Muslim
should live in a non-Muslim land, having high morals and good character by
which he earns the trust of the people and shows the greatness of Islam.
Unfortunately, some Muslims turn others away from Islam due to their bad
character and end up becoming a source of trial for others. Our Lord! Do not
make us a trial for those who disbelieve… [Al-Mumtahina (60):5]
The scholars of exegesis said explaining this ayah that reason for the Prophet
Ibrāhīm (‘alayhi al-salātu wa al-salām) and the believers with him making this
supplication was not simply for the sake of saving themselves but also because
they did not want to become a source of trial for others such that they become
the cause them turning away from Islam. [Meaning] “Oh Allah do not give
authority to the disbelievers over us such that they will punish us and be led
to think that by possessing this authority over us, they are upon truth and we
are upon falsehood.” Although, if this oppression occurs against the believers,
the blame remains in the hands of the oppressors and the believers carry no
blame. In the time of Moosaa when Pharaoh used to torture the children of
Israel, the believers amongst them clearly had no cause in this. So how about a
situation where a Muslim engages in evil behaviour and takes it to the level of
carrying out suicide
bombings, terrorism, etc.? Undoubtedly, this will turn people away from Islam!
If the Muslim treats the people with good morals, and shies away from
thefawāhish, then there are two additional matters he or she should fulfil.
Firstly, the Muslim should be a caller to Allah, ceasing every opportunity to
enlighten the people with the greatness of Islam. He or she should begin their
call with al-tawhīd[5], as the Prophets did, since it is the cornerstone of the
religion and the reason for Allah sending down revelations and Messengers. The
Muslim makes his priority calling the people to sound beliefs and does not
allow him or herself to call the people to other things before al-tawhīd. Yūsuf
(‘alayhi al-salātu wa al-salām) did not call the youth inside the prison to
seek revenge against the government, nor did he preoccupy himself with defaming
the wife of al-azīz. He was far above all of this. Rather, he seized the
opportunity before interpreting the dream to call to al-tawhīd, to that which
will benefit them in the
Hereafter, grant them Paradiseand save them from the Fire. This is the way the
Muslim should be.
O [my] two companions of prison, are many lords better or Allah, the One, the
Prevailing? You worship not besides Him except [mere] names you have named
them, you and your fathers, for which Allah has sent down no authority. The
command is for none but Allah. He has commanded that you worship none but Him.
That is the right religion, but most men understand not...[Yūsuf (12):39-40]
The second matter is that the Muslim should exert him or herself towards
benefiting others so as to be a blessing for the society, as Prophet ‘Īsā
(‘alayhi al-salātu wa al-salām) said about himself, “And He has made me blessed
wherever I am.” [Maryam (19):31]
A Muslim should become a source a blessing for all, whether to Muslims,
non-Muslims, or animals. Yūsuf (‘alayhi al-salātu wa al-salām) became a source
of blessing for his society by being the cause that led the people of Egyptto
evade and prevent an economic crisis.
[Yūsuf] said, “You will plant for seven years consecutively; and what you
harvest leave in its spikes, except a little from which you will eat. Then will
come after that, seven hard (years), which will devour what you saved for them,
except a little from which you will store.”[Yūsuf(12):47-48]
[Yūsuf] said, “Appoint me over the storehouses of the land. I will indeed guard
them, as one that knows (their importance).”[Yūsuf (12):55]
Yūsuf not only offered a plan to save the people from the crisis but also asked
to be the supervisor of it. That was part of him showing benevolence to the
people whom he lived with.
In summary, the Muslim should strive with his or her utmost effort to shy away
from lusts and desires because it is a danger for one’s belief and religion due
to it being a stepping stone to fawāhish. He or she must also exemplify high
morals and behaviour amongst the people so as to show the greatness of Islam.
The Muslim should also call to Islam through al-tawhīd, prioritising in what he
or she calls to, showing kindness in his or her calling, and carrying solid
arguments with proofs so as to self-guard his or her faith. And finally, the
Muslim should strive to benefit those in his community so as to become a source
of blessing for a people. These are some of the great and exemplary traits that
can be derived from the life of our Prophet, Yūsuf bin Ya‘qūb bin IsHāq bin
Ibrāhīm, ‘alayhumā al-salātu wa al-salām.
________________________________
[1]This is an English translation and rendering of a lecture given on February
12, 2008, at the Universityof Toronto(St. George), hosted by the Muslim
Students’ Association. The MSA wishes to thank al-Qur’an & Sunnah Society of
Canada for making this lecture possible.[2] The Shaykh is originally from
Egyptand earned his Ph.D. in Islamic Shari‘ah from Kulliyat Dar al-‘Ulum (
Cairo).
[3] Obscenity, indecency, immorality, lewdness, especially in regards to
prohibited sexual
ehaviour.
[4] The hadith is narrated by Abu Hurairah and collected in Sahih al-Bukhari
[English trans. Vol.1, no.629, p.356] and Sahih Muslim [English trans. Vol.2,
no.2248, p.
493].
[5] Islamic Monotheism – “There is no deity worthy of worship except Allah.”
www.islamicknowledge.co.uk
