Election in non-Muslim Countries: Role of Muslims

Society Religion & Philosophy
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**Elections in non-Muslim countries: Role of Muslims **

**By European Council for Fatwa and Research **

Dear respected Sheikhs:
Is it permissible for Muslims living in non-Muslim countries to take part in elections held in those countries? Keeping in mind that such elections may make Muslims be members of the legislative organs in countries where there is no consideration for the Shari’ah, is that permissible?

In the name of Allah, most Gracious, most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, we are really impressed by your question which shows how you are concerned about the affairs of your fellow Muslims and your intention to abide by the Shari`ah in all aspects of your life. May Allah help us all lead a righteous life based on Islam!

Reflecting on the practices of the Prophet, peace and blessings be upon him, as stated in the Prophetic Biography, we will notice fine examples set by the Prophet, peace and blessings be upon him, making it clear that forming some sort of cooperation with non-Muslims in worldly affairs is permissible as long as that will bring benefits to Muslims, and will help establish justice or ward off injustice. Hence, there is nothing wrong in Muslims’ participating in elections run in non-Muslim countries, especially when such participation accrues benefits to Muslims or ward off harms.

In response to the question, the European Council for Fatwa and Research issues the following Fatwa:

Before answering this question, we will shed light on the following three aspects:

1-Al-Walaa’ (loyalty).

2-The Prophet’s participation in some activities in Makkan and Medinan societies.

3-The Constitution of Madinah.

-The first aspect: Al-Walaa’ can be divided into the two sections:

1- Loyalty in religious matters. It refers to creedal loyalty, which lies in believing in Allah and shunning other beliefs that run counter to the Oneness of Allah. This kind of Al-Walaa’ is due to Allah, His Messenger and the believers. Almighty Allah Says: Your friend can be only Allah; and His messenger and those who believe, who establish worship and pay the poor due, and bow down (in prayer) (Al-Ma’dah: 55)

2-Loyalty as regards worldly matters: This refers to transactions between people living in the same society or between different societies, regardless the distance and the religion. It is permissible for Muslims to engage with non-Muslims in commercial transactions, peace treaties and covenants according to the rules and conditions prevalent in those countries. Books of Jurisprudence do contain many references about such kind of dealings.

  • The second aspect: The Prophet’s participation in activities in the Makkan and Madinan societies.

Throughout his life before and after the Prophetic mission, Prophet Muhammad, peace and blessings be upon him, participated in many events that took place in the Makkan and Madinan societies. Following are the most prominent events he participated in before being a Prophet.

-First: The Fujjar War:

This war was waged against some Arab tribes who violated the sacredness of the Holy Prescint in the sacred months. Hence, the Makkan people had to defend the holy sanctuary; this was a good custom they inherited from the upright religion of Prophet Abraham. This fight lasted for four years, and the Prophet’s age at that time was around 15-19 years. He participated in this war side by side with his uncles.

That is, he would defend his uncles against the enemies’ attack. The Prophet, peace and blessings be upon him, did so out of his sense that he should share in defending his homeland and ward off aggression and injustice.

  • Second: Al-Fudul Alliance:

This incident occurred in the house of Abdullah bin Jad`an between the greatest tribes in Makkah. One of the principles they agreed upon was backing up any oppressed person in Makkah, regardless of his origin and the purpose behind his visit; they vowed to help him regain his rights. At the advent of his mission, the Prophet, peace and blessings be upon him, is reported to have said (i.e. while referring to this alliance): If I am invited to join a similar (alliance) after the spread of Islam, I will, surely, join it.

Commenting on the aforementioned point regarding the Prophet’s participation in that alliance, Sheikh Muhammad Al-Ghazali stated: Combatting an oppressor however brutal he may be, and supporting an oppressed however low he may be, are consistent with the spirit of Islam that enjoins what is right, forbids what is wrong and calls for abiding by the limits set by Allah.

Moreover, Islam aims at putting an end to injustice whether in the general policies adopted by countries or oppression at the individual level. The Prophet’s participation in Al-Fudul Alliance reveals the positive attitude he took, for he considered himself part and parcel of the Makkan society. Besides, the Prophet, peace and blessings be upon him, was aware of the fact that if oppression or any form of injustice in the society is not eliminated, their ill effects will befall all and sundry.

Third: The Prophet’s Response to SOS Calls:

The humanitarian gestures of the Prophet, peace and blessings be upon him, towards the people of Makkah was not confined to the period he spent with them. This noble attitude continued even after emigrating Makkah to Madinah and establishing the Islamic state there, as he rushed to lend the hand of support when calamities befell the people of Makkah.

It is reported that during the time of Al-Hudaibiyah peace treaty, the Prophet was informed that a famine had afflicted the Makkan people. Thus he sent Hatib bin Abi Balta’a with 500 dinars to buy foods for the poor and the needy among the Makkans. You see, he did this despite that it was the same people that drove him out of the city and even hindered him from entering it.

-The third aspect: The constitution of Madinah:

Considering the constitution of Madinah or the treaty held between Muslims, Jews and the Arab polytheists who constituted the population of Madinah at that time, after emigration, one will notice that the Prophet, peace and blessings be upon him, stressed the importance of showing belonging and patriotism to the society. Thus, he made it clear that this is a general duty shared by all regardless of religions, races or complexions. The treaty stipulated the following:

1-They (those who sign the treaty) should support one another in combatting the attacks waged against any of them.

2-They, together, should back up the oppressed.

3-They, together, should fight against any enemy attacking Yathrib (Madinah).

We deduce from these three aspects that the early Muslims managed to cooperate with people of other religions, living together in the same society of Madinah, in fighting against anyone who tried to bring about sedition among people. Thus, they maintained peaceful co-existence within the same society.

This form of Al-Walaa’ comes under what we term ‘Al-Walaa’ in worldly affairs’. It states that citizens can live together in the same society in spite of their different faiths and religious orientations. Moreover, the Constitution of Madinah regarded the People of the Book as part and parcel of the first Islamic State. For instance, some of its articles state:

1- The Jews of the tribe of Banu ‘Awf are part of the Muslim community.

2- Jews have their own religion and Muslims have their own religion.

3- The rest of the Jewish tribes have the same rights as do the tribe of Banu ‘Auf.

Conclusion:

Considering the issue of Al-Walaa’, it is evident that there’s nothing wrong Islamically in having some sort of such cooperation between Muslims and non-Muslim as regards worldly affairs. Besides, the Prophetic Biography is abound with fine examples of how the Prophet, peace and blessings be upon him, dealt amicably with non-Muslims, both in the Makkan and Madinan societies. He shared in many pacts and alliances aiming at eliminating injustice and aggression, in addition, he shared in relieving the impact of adversities and famines.

According to the articles of the Madinah constitution, the residents of Madinah would cooperate in establishing justice, supporting one another in combating aggression and help one another do righteous acts.

So it’s clear that mutual coopeartion in worldly affairs goes far to encompass all citizens who share a common destiny, neighbourhood and sometimes kinship. This may be extended to include economic and commercial fields.

In addition, the teachings of Islam, as deduced from the Qur’an and Sunnah, show that Islam is a religion of mercy, justice, goodness. One of the main goals of Islamic law is to achieve benefits and ward off harms, whether at the level of individuals or at the level of society.

Furthermore, elections in the modern world systems have become a means through which peoples choose candidates and judge the programmes they adopt. Muslims living in such societies enjoy rights and are bound to do some duties. If they fail to meet the duties obligated on them, they are no more entitled to receive the rights, for the rights meet the duties.

Thus, Muslims’ participation in elections is a national duty; in addition it falls under cooperation on that which is good and righteous for the society and wording off harms from it, Allah Almighty says: … help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression… (Al-Ma’dah: 2) Therefore, we can say that Muslim’s participating in elections held in non-Muslim societies is Islamically permissible and there is nothing wrong in doing so. Besides, it is a kind of mutual cooperation with those whom Muslims think as potential candidates who, if they win the elections, will bring benefits for the society in general and Muslims in particular.

http://themuslimweekly.com/newspaper/viewfullstory.aspx?NewsID=TW00002490

This is something that was bothering my mind. Wasn’t sure whether to vote for the Respect Party or not but atleast now I have a bit more understanding of the subject. Give me your opinions based on Islam please (Kafir opinions not needed).

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Re: Election in non-Muslim Countries: Role of Muslims

We are not capitalists. We are Muslims. Benefit and harm is not the criteria of action for any Muslim. Halal and Haram is the only criteria. With respect to the perceived benefits there are no actual benefits. Some Muslims in America voted for Bush! Muslim in britain have always seen the Labour party to be a Muslim friendly party. They dangle the perceived benefits in front of our faces like someone dangles a carrot in front of a donkey and turn us whichever way they want us to go. Some of us are fooled by this but the majority aren't.

Secondly whatever challenges we face they are from Allah(Swt) to test us if we are true to our word and we uphold Islam. To turn to unislamic methods in order to solve our problems would be to agree with the idea that Islam cannot solve our problems. It would be to fail the test.

If we start arguing from the basis of benefit and harm then selling alcohol or drugs for palestine would be correct even though it is haram.

Voting for a kufr party to rule over you with the kufr laws has nothing to do with defending the land from aggressors or with the hilf al fudul. The Prophet(Saw) said he would attend if he was invited it doesn't show that he would delegate his responsibility to someone else who was invited since he himself wasn't invited. It also shows that the Prophet(Saw) didn't depend on the hilf al fudul to establish Islam or for any perceived benefits. Hilf al fudul wasn't a legislative authority.

Since Islam has all the solutions then why turn to anything else to solve our problems?

We shouldn't turn to the extremes of isolation or integration. We should take the middle way which is interaction on the basis of Islam and uphold our identity. There is no reason to delegate your responsibility to the society to anyone, Muslim or not.

Only we can solve our problems. If a Muslim girl ran off with a sikh what would Respect say about this? They would encourage it and say it's their freedom. If there were gay imams again you would get the same answer. In london there are Muslims who prostitute their own sisters for drugs. How can we solve these problems by voting once every 4 or 5 years. It doesn't take a genius to understand that voting not a solution for us.

Respect is a socialist party and George Galloway supported Milosevic when he was killing Muslims in Bosnia.

Forget the false promises of the other parties we have to Stand for Islam.

Inzi, Irsu, lifey, P@gl!, shoaby, EMM, shikra ect...
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Re: Election in non-Muslim Countries: Role of Muslims

I have direct confirmation from God - it's fine for you to go vote, even if you're not eligible to. Start stuffing (the ballot) babe!

Inzi, Irsu, lifey, P@gl!, shoaby, EMM, shikra ect...
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Re: Election in non-Muslim Countries: Role of Muslims

Two very good points.

As I was watching the program ‘Week in Review’ on the Islam Channel today, there was a man saying something on the same line that Muslims keep talking about unity. However, we don’t need to be segregated but instad make sure we integrate in all the political parties.

For example, as he was saying, that the Jews are in the Labour, Liberal and the Conservative party so which ever party wins, they always have a say while Muslims on the other hand isolate themselves just in one political party and if that doesn’t win, then they’re knackered for half a decade.

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Re: Election in non-Muslim Countries: Role of Muslims

I don't think you've understood my point.

There is no need for Muslims to vote in order to achieve our interests.

The reason why the Jewish lobby and the hindu lobby is successful is because their interests do not clash with the interests of the british govt.

Do you watch UmmahTalk on Sundays?

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Re: Election in non-Muslim Countries: Role of Muslims

i’ll throw this one into the pot (i think it was authored a few years back however)… taken from http://www.as-sahwah.com/viewarticle.php?articleID=1150& 

Why Vote, and Who To Vote For?

Haytham bin Jawwad al-Haddad

Article ID: 1150 | 211 Reads

An Advice To British Muslims Regarding The Coming Elections

With the Name of Allâh, and in Him we seek assistance, and the praise is due to Allâh, Lord of the Worlds. I testify that there is no deity worthy of worship besides Allâh alone, without any associate, and there is nothing comparable to Him. And I testify that Muhammad is His servant and final Messenger.

In the current climate, many brothers and sisters in Britain have become preoccupied with the issue of the coming elections and debating the question of whether Muslims are allowed to vote and which party is most deserving of our vote. In reply, I would like to present the following clarification and advice.

It is clearly evident to any Muslim who possesses a basic understanding of Islam that the greatest and most important aim of Islamic law is the deterrence of evil or the reduction of harm, and the attainment of good or its increase. The establishment of a harmonious and successful way of life depends upon this principle. This is why the Islamic law - that is, the law of Allah - is never contrary to the basic needs of humanity, or establishes anything in contradiction to sound logic.

Subsequently, it is an obligation upon every Muslim to achieve this aim, whether in part or in its totality. However, it is apparent that it is virtually impossible to attain this objective in its absolute sense, in the majority of cases; yet, in spite of this, the Muslims must endeavour to carry out the necessary means that enable them to achieve this objective.

Based on this, it is obligatory for those Muslims living under the shadow of man-made law to take all the necessary steps and means to make the law of Allah, the Creator and the Sustainer, supreme and manifest in all aspects of life. If they are unable to do so, then it becomes obligatory for them to strive to minimise the evil and maximise the good.

In democratic countries which are ruled by man-made law, candidates from the various parties compete to attain power. Some of these parties or candidates are working against the benefit of humanity (i.e. against the law of the Creator), while the policies of others are less detrimental. Therefore, it is obligatory on the Muslims to utilise all means to promote the candidate who will best ensure the welfare of the people according to Islam, the law of their Creator, to be elected to the decision-making posts.

With regard to the upcoming elections in the UK, the Muslims are recommended or even obliged to vote for the party who will be of most benefit on a national and international level, who will increase upon that which is good, or at the least, lessen the extent of the current evil prevalent in the world today. At the same time, the Muslims should exert the utmost effort to oppose those whose policies are against the welfare of humanity.

Allah the Exalted, says, “Help you one another in virtue, righteousness and piety; but do not help one another in sin and transgression.” [Qur’an, 5:3]. The final Prophet, Muhammad, peace be upon him, said “Whoever sees an evil, he should change it by his hands; if he could not do so, then he should change it by his tongue; if he could not do so, then he should do that by his heart, which is the least of faith.” [Muslim]. The Prophet, in this hadith, did not allow the Muslim to remain idle and incapacitated when witnessing injustices while he is able to change them.

It is by the grace of Allah that British Muslims demonstrated a keener interest this year (2004) to participate in the elections, which reflects an improvement in their state, namely a more acute understanding and greater awareness amongst them.

[Is it true that voting is an act of Kufr]
On the other hand, those who consider such participation to be an act of Kufr reached their conclusion based on two factors:

First: The inability to distinguish between establishing a democratic system in which people vote for one of a number of systems, and voting to select the best individual amongst a number of candidates within an already-established system imposed upon them and which they are unable to change within the immediate future. There is no doubt that the first type is an act of Kufr, as Allah says, “Legislation is for none but Allah. He has commanded that you worship none but Him.” [Qur’an, 12:41] and He says, “And whosoever does not judge by what Allah has revealed, such are the Kafirun (disbelievers).” [Qur’an, 5:44].

Secondly: Not realising that voting for a candidate or party who rules according to man-made law does not necessitate approval or acceptance for his method, this is a crucial point. It is clearly apparent that individuals are sometimes placed in a situation in which they are compelled to make decisions which may normally be deemed unacceptable or which may be far from their liking, due to the fact that it is the best available option open to them. For example, a sick person might be forced to do many things that he dislikes, such as particular kinds of medication or treatment, or even giving his consent for one of his limbs to be amputated – not because this is to his liking or acceptable to him, but because he simply does not have any other choice, or since it is by far the best alternative available for him at that time. The Shariah allowed, or even obliged, the starving person, fearing death, to eat un-slaughtered meat in order to preserve his life. No one can argue that he would customarily deem it acceptable or that he inclines towards that. For this reason, we caution our brothers and sisters from hastily passing judgements on such complicated issues based on the apparent situation, without possessing the deep understanding and powers of analysis that they require.

It is also pertinent at this point to remind my brothers and sisters here that we should participate in voting, believing that we are doing so in an attempt to minimise the evil, while at the same time maintaining that the best system is the Shariah, which is the law of Allah.

[Which party deserve our votes?]
Finally, to address the most pressing question which remains outstanding: which party is deserving of our support in order to attain the aforementioned objectives?

The answer to such a question requires a deep and meticulous understanding of the political arena. Consequently, I believe that individuals should avoid involving themselves in this process and rather should entrust this responsibility to the prominent Muslim organisations that have sufficient experience and ability to determine the issue according to the interests of the Muslims.

Meanwhile, such organisations should agree upon a certain policy with regards to voting. For example, they can agree to vote for one or more parties or individuals.

It is upon the remainder of the Muslims therefore to accept and follow the decisions of these organisations. The basis for my statement is that:

1- Unity among Muslims is obligatory. Among the many evidences for this is what Allah says in the Qur’an [3:103] “And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an or the guidance of Allah), and be not divided among yourselves),” and the statement of the Prophet, peace be upon him, “Adhere to the jama’ah (community), and avoid division, for the Satan is closer to the lone individual and is far from a group. Whoever seeks the expanse of Paradise should stick to the jama’ah.” (al-Tirmidhi).

This unity in light of the current situation is a cohesion based upon ‘strategic decision making’ in order to have the greatest impact for the community of the Muslims. Such a uniform opinion regarding the elections cannot be attained unless the Muslims follow the conclusions, arrived at by the leading, experienced Muslim organisations, as described previously. This is the sole means to avoid disagreement, since the opinion of Muslims in this ijtihadi matter differs widely and thus they will be in great opposition to one another. The impact and influence of our vote will be greatly diminished if we fail to vote as one voice, and instead each opts to follow our personal judgement.

2- Voting itself is not obligatory or recommended according Islamic law, rather the aim behind it is to achieve the greatest benefit for Muslims or avoiding evil. This cannot be achieved unless the Muslims agree on one voice or one strategy by which they can influence other parties. If this is missing, then they will have no weight and no such influence. So if this is the case, the whole objective in voting is lost and there is then no benefit in participating in voting.

Based on this, I advise my brothers and sisters to forsake their individual opinions in favour of the opinion of the collective.

[Final comments:]
Before I conclude, I would like to mention some related advice:

1- Some Muslims might come to the conclusion that abstention from the electoral process is better for Islam and the Muslims. If this is what an individual believes, then he should not impose his opinion upon other Muslims, by preventing them from voting or insisting that they abandon voting by arguing that it is an act of Kufr. This would be tantamount to injustice and oppression.

2- Muslims should not turn their mosques into forums for political campaigns. This act may reach the level of prohibition if it leads to disagreement, dispute and aggression. Allah, the Exalted, forbade the latter when it came to religious matters, so consider then the prohibition of this in anything other than religion. Allah, the Exalted, said “And be not of Al-Mushrikun (disbelievers in the Oneness of Allah, polytheists, idolaters, etc.); of those who split up their religion (i.e. who left the true Islamic Monotheism), and became sects.” [30: 31-32]

Once the Muslims have agreed on a particular candidate or party, then they should vote for him without becoming preoccupied with this issue to the extent that they leave their primary obligation in the West as a result, and abandon calling people to Islam and clarifying the widespread misconceptions about the religion, for Allah says “And who is better in speech than he who says: “My Lord is Allah (believes in His Oneness),” and then stands straight (acts upon His Order), and invites (men) to Allah’s (Monotheism), and does righteous deeds, and says: “I am one of the Muslims.”” [41:33]

3- Muslims should not rely heavily upon elections and voting to expedite major changes, particularly with respect to foreign policy. The wider political game is beyond the direct influence of political parties or politicians. Muslims are participating endeavouring to minimise the evil, at least in terms of the internal policy.

In closing, I have come to the conclusion that the major Muslim organisation concerned about politics in UK so far is the Muslim Association of Britain. They have done a great service by preparing a list of candidates whom they believe will best represent the interests of Muslims in the event they are elected. For example, they recommend that Muslims in London should vote for the Respect party, led by George Galloway. For those living in the South-East, they recommend that they vote for the Green Party, led by Caroline Lucas. As for the position of the Mayor of London, they advise Muslims to vote for Ken Livingstone. Therefore, we advise our brothers and sisters to visit their website (http://www.mabonline.net/) for more information on which candidates are being forwarded in their respective localities.

We ask Allah to guide us to the right path and to grant victory for law of our Lord, Allah in the UK and in other parts of the world.

rahul is hurt
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Re: Election in non-Muslim Countries: Role of Muslims

British Muslim? There's no such thing. I am Muslim.

The article repeats the assumptions present in the previous one.

I covered the issues in my previous post why don't you attempt to tackle them?

Instead of proving that there is no other alternative to voting the author assumes this is the case.

It is only in life and death situations that some haram is made halal for us and voting is not an issue of life and death.

We take our responsibility of our community into our own hands, we shouldn't rely on any councillor to do our work for us. They've never done it in the past so why will they now. As is stated in your post : The final Prophet, Muhammad, peace be upon him, said “Whoever sees an evil, he should change it by his hands; if he could not do so, then he should change it by his tongue; if he could not do so, then he should do that by his heart, which is the least of faith.” [Muslim].

He(saw) didn't say get someone else to do it.

There are many problems in our community which do not even register as problems with the political parties.

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Re: Election in non-Muslim Countries: Role of Muslims

^ your assumption is that those Muslims who vote (and i've yet to make up my mind whether i'll be one of them) simply put their crosses on the ballot slip once every 4/5 years and then sit on their backsides waiting for their elected representatives to solve their problems for them... voting might not be the entire solution, but it could be part of it...

a hypothetical...

say the racist British National Party is assured of a landslide victory in a constituency unless the Muslims put in their vote to get another party elected, say Respect...

according to you we should just hold up our hands and admit defeat from the outset...

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Re: Election in non-Muslim Countries: Role of Muslims

The threat of the BNP is overhyped. Voting in a state of fear or any action in a state of fear never evaluates to be the best choice.

The way in which voting is being pushed to Muslims ignoring all aspects of shariah which forbid the act of voting for something haram is being ignored to the extent that we are being told to vote just for the sake of voting.

It is being pushed as the solution and it is only when Muslims push the people who call for voting to prove themselves is that they admit it is not the complete solution.

What I am saying is that Machiavelli was not a Muslim, the end does not justify the means for us, there are halal actions we can undertake to solve our problems.

In the areas where the BNP candidates were voted in there were riots previously. The riots were undertaken by Muslim youth. There are Muslim youth in the Muslim lands yet they do not behave in the same way. Muslim youth are being affected by the values of 'purposeless life' and other decadent thoughts. They know more about 50 cent than they know about Islam.

We need to approach our youth and teach them be the best in society ant not the worst and therby cut the fuel for the islamophobes.

Amnesty International has a lot of influence internationally. It didn't get its influence through voting or partaking in the system and if Muslims take the same path it would be halal for us.

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Re: Election in non-Muslim Countries: Role of Muslims

^ the fact that you think people are being told to vote "just for the sake of voting" shows you haven't comprehended the opposing argument at all...

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Re: Election in non-Muslim Countries: Role of Muslims

The myth of the BNP threat

One of the myths spun during this campaign is that IF we do not vote [usually suggesting Labour] then the BNP will get in. We looked at the electoral record of the BNP, who hold no Westminster seat and 13 out of 11626 council seats.

For the BNP to win a seat like Keighley – where their leader Nick Griffin is standing in a Labour marginal – they would need a staggering approximate 110 %. Certainly they may take votes from Labour, but the Conservatives would be beneficiaries of the seat, NOT the BNP. This all looks like a bit of pro-Labour spin.

For the BNP to win in Tower Hamlets, where they won their first council seat, if would take a 830% swing in their favour.

It is a sobering reminder, that whilst the BNP may stir hatred against Islam, it is peanuts compared to the abuse politicians and the pro-government media have used. They are also not responsible for over 100 000 deaths in Iraq and Afghanistan from 2 brutal wars, nor over 500 000 deaths from sanctions in Iraq.

Muslims need to wake up to the lies spun to them, and become more politically aware of the games that are played for our votes.

source http://www.standforislam.org

The problem is that the opposing side has an argument based upon a shallow understanding of our politics and calls for a reactionary approach to our problems.

It is purely based on emotion not intellect.

Instead of understanding the whole problem and then looking to shariah for the solution, they have not fully understood the problem and decided to take up a solution from their own minds. It is after all this that they turn to shariah for a justification of the solution they’ve come up with. This is not Ijtihad, it doesn’t matter which school of thought you follow, the ijtihad process is the same and this isn’t it.

Instead of unintentionally( I’ll give them the benefit of the doubt since they’re Muslims) leading the Ummah towards a compromise of our identity and values, we should work for Islam no matter what harm comes in our way.