The Personality of the Prophet of Islam

from evil and endure with fortitude, will never be denied their reward by God” (12:90). This shows that the character of Prophet Yusuf exemplifies the principle of taqwa (piety) and sabr (patience). By that token wherever the principles of taqwa and sabr are implemented, they will certainly yield the desired result. In this narration of Prophet Yusuf there are many lessons to be learnt. Here I would like to mention one in particular. The story unfolds in Egypt, which was ruled at that time by an idolatrous king. Yusuf entered this kingdom as a slave and was later imprisoned for purely nonpolitical reasons. Subsequently a dream which the Pharaoh had, brought about a revolutionary change in the state of affairs. Impressed by Yusuf’s interpretation of his dream; he offered him a post in his government which, in today’s jargon, might be termed the Food and Agriculture Minister. Since this was an agricultural age, when the national economy was based on agriculture, this post had become the most important of all the departments of the kingdom. Therefore, in actuality, Yusuf came to assume the position of prime minister in the state. This aspect of the matter is extremely important, for the Prophet Yusuf was certainly a dayee of tawhid (monotheism) (The Quran, 12:39). Despite, this he accepted a subsidiary post under the patronship of an idolatrous King of Egypt. His doing so may have appeared inappropriate, but according to the Quran itself; it was a matter of taqwa and sabr in the full sense of these words. In this we find an important principle of the religion of monotheism. That is to say that being a monotheist does not mean that in practical matters, no partnership can be formed with those who are not monotheists. Tawhid does not demand that the confrontation must continue between monotheists and non-monotheists until the non-monotheists are given a deathblow, surrendering complete power into the hands of monotheists. The example of the Prophet Yusuf clearly refutes the validity of such a concept. On the contrary, the truth is that while adhering steadfastly to belief in monotheism, in one’s personal life we must adopt the policy of adjustment and partnership with others in practical and social affairs. If we look deeper, we will find that in present times, the sufferings Muslims are facing in every country are mostly due to their ignorance of this sunnah of Prophet Yusuf. In present times, there is every possibility for Muslim religious leaders, by accepting the sovereignty of the Muslim rulers in their own countries, to deal with them on the basis of partnership. Similarly, in countries with non-Muslim majorities, Muslims may benefit from any democratic set-up, which is based on a system of power-sharing. If the Muslim leaders of modern times had accepted this fact, extraordinary opportunities for progress would have opened up for Muslims in every country. But our Muslim leaders have adopted the politics of confrontation allover the world. This is a clear deviation from the sunnah of the Prophet, which will result in nothing in this life and in the Hereafter. These few illustrations go to show that there are very precious examples for believers in the lives and teachings of the other prophets mentioned in the Quran. We must therefore adopt these sunnahs as being as reliable as the examples set by the Prophet of Islam.