سُوْرَةُ يُوسُفَ
Surah Yusuf (12) — Ayah 55
قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌ ﴿55﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
[Yûsuf (Joseph)] said: "Set me over the store-houses of the land; I will indeed guard them with full knowledge" (as a minister of finance in Egypt).
Word by Word — Arabic, Transliteration & Meaning
قَالَ
qāla
He said
ٱجْعَلْنِى
ij'ʿalnī
Appoint me
عَلَىٰ
ʿalā
over
خَزَآئِنِ
khazāini
(the) treasuries
ٱلْأَرْضِ ۖ
l-arḍi
(of) the land
إِنِّى
innī
Indeed, I
حَفِيظٌ
ḥafīẓun
(will be) a guardian
عَلِيمٌۭ
ʿalīmun
knowing
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
Yusuf said, "Appoint me as the keeper of the treasures of the land [54], for I am a good guardian and knowledgeable in this matter."
[54]
What Did Sayyiduna Yusuf Request from the King of Egypt?
In response, Sayyiduna Yusufؑ said, "Then make me the master of the land's affairs," and you people have also understood that I am fully capable of managing this administration with utmost caution. There are a few points regarding his request to the king that require consideration: Some commentators have understood from the request for "khazā'in al-arḍ" that he asked for the position of chief officer of the treasury or minister of finance, which is related to the country's economy. Because the interpretation of the dream he gave was also related to this department, and the future mention of the brothers of Yusuf coming to Egypt is also related to this department. However, the objection arises whether a prophet can become a cog in the machinery of a disbelieving government? It is evident that it is not befitting for a prophet in any way to accept such a thing. Therefore, here "khazā'in al-arḍ" means complete authority or being the master of the land's affairs. Especially because these words also allow for this meaning, and also because in the next verse, these words are clearly present: ﴿وَكَذٰلِكَ مَكَّنَّا لِيُوْسُفَ فِي الْاَرْضِ يَتَبَوَّاُ مِنْهَا حَيْثُ يَشَاءُ﴾ Therefore, it is not correct to take ﴿عَليٰ خَزَائِنِ الاَرْضِ﴾ as merely referring to the ministry of finance or the financial sector.
In What Case Is the Desire for Leadership Blameworthy?
The second point is that seeking leadership is, according to the Shariah, a prohibited and blameworthy thing, so why did Sayyiduna Yusufؑ make such a request? Especially in the case where the king was also a disbeliever? The answer is that seeking leadership is only prohibited and blameworthy when the motivating factor or objective is merely the love of status and wealth. But where the entire country's administration is in disarray or there is a danger of great corruption, and the one making the request also knows that no one else besides him is capable of bearing this burden, then the matter becomes completely the opposite, and at that time, not making the request becomes blameworthy. As for the question of why Sayyiduna Yusufؑ made the request to a disbelieving king, the answer has already been mentioned that this request was not merely for leadership, but for complete authority. That is, the entire authority of the country should be handed over to Sayyiduna Yusufؑ. Accordingly, the king consulted his courtiers regarding this request, in which it was decided that complete authority should be handed over to Sayyiduna Yusufؑ, because they saw no one else capable of controlling the seven-year famine and saving the country's economy from destruction. And after the implementation of this decision, the king remained only a nominal king. All powers were transferred to Sayyiduna Yusufؑ. Therefore, this was not a desire for leadership, but rather the victory of truth. Thus, later, the entire administration of the country was run by Sayyiduna Yusufؑ according to his own will, and after this transfer of authority, the Quran also did not use the word "king" for the king. [نيز ديكهئے سورة بني اسرائيل آيت نمبر 82 كا حاشيه]
[54]
What Did Sayyiduna Yusuf Request from the King of Egypt?
In response, Sayyiduna Yusufؑ said, "Then make me the master of the land's affairs," and you people have also understood that I am fully capable of managing this administration with utmost caution. There are a few points regarding his request to the king that require consideration: Some commentators have understood from the request for "khazā'in al-arḍ" that he asked for the position of chief officer of the treasury or minister of finance, which is related to the country's economy. Because the interpretation of the dream he gave was also related to this department, and the future mention of the brothers of Yusuf coming to Egypt is also related to this department. However, the objection arises whether a prophet can become a cog in the machinery of a disbelieving government? It is evident that it is not befitting for a prophet in any way to accept such a thing. Therefore, here "khazā'in al-arḍ" means complete authority or being the master of the land's affairs. Especially because these words also allow for this meaning, and also because in the next verse, these words are clearly present: ﴿وَكَذٰلِكَ مَكَّنَّا لِيُوْسُفَ فِي الْاَرْضِ يَتَبَوَّاُ مِنْهَا حَيْثُ يَشَاءُ﴾ Therefore, it is not correct to take ﴿عَليٰ خَزَائِنِ الاَرْضِ﴾ as merely referring to the ministry of finance or the financial sector.
In What Case Is the Desire for Leadership Blameworthy?
The second point is that seeking leadership is, according to the Shariah, a prohibited and blameworthy thing, so why did Sayyiduna Yusufؑ make such a request? Especially in the case where the king was also a disbeliever? The answer is that seeking leadership is only prohibited and blameworthy when the motivating factor or objective is merely the love of status and wealth. But where the entire country's administration is in disarray or there is a danger of great corruption, and the one making the request also knows that no one else besides him is capable of bearing this burden, then the matter becomes completely the opposite, and at that time, not making the request becomes blameworthy. As for the question of why Sayyiduna Yusufؑ made the request to a disbelieving king, the answer has already been mentioned that this request was not merely for leadership, but for complete authority. That is, the entire authority of the country should be handed over to Sayyiduna Yusufؑ. Accordingly, the king consulted his courtiers regarding this request, in which it was decided that complete authority should be handed over to Sayyiduna Yusufؑ, because they saw no one else capable of controlling the seven-year famine and saving the country's economy from destruction. And after the implementation of this decision, the king remained only a nominal king. All powers were transferred to Sayyiduna Yusufؑ. Therefore, this was not a desire for leadership, but rather the victory of truth. Thus, later, the entire administration of the country was run by Sayyiduna Yusufؑ according to his own will, and after this transfer of authority, the Quran also did not use the word "king" for the king. [نيز ديكهئے سورة بني اسرائيل آيت نمبر 82 كا حاشيه]
