Please find below the talk / speech given by Brothers Muhamed Sulleyman and Dr Rizwan Syed arguing for and against voting in the forthcoming UK General Election.
Also, please await the photos and video of the session too.
As chairman, I will also highlight some of the key points from the discussions and Q and As
Jzk
Naveed
===============================
Salaam all.
Whilst I am waiting
for one of the brothers from the debate to send me their speech/notes I would
like to take this opportunity, before the election, to summarise some of the
main points from debate on Sunday.
I have uploaded onto
the website/blog the notes from brother Sulleyman and his views that voting in
the UK elections is Haram.
Firstly, though, a
big thanks to both brothers for attending the debate and undertaking it in the
correct spirit and manner. It was a fantastic opportunity to hear both sides of
the controversy. I will plan to upload the videos on YouTube / HISC website
when they have been reviewed.
Before I summarise ~
just to reiterate some upcoming events organised by Harborne Islamic study
circle that I’ve helped to arrange:
- Harborne charity
20/20 cricket match at Bluecoat School on Sunday 14th June
- Islamic geometry
session July 12th
- September 20th
international Dawah speaker Hamza Andreas Tzortzis of iERA
- other talks in the
pipeline include Islamophobia, The war in Bosnia and the Crime, Terrorism and
Security Bill
Jzk.
Naveed
========================
Brief summary of the
election debate.
Voting is allowed:
Main points include
that the basis to any discussion is around the general permissibility of
actions. Hence, everything is allowed except that which has been specifically
prohibited.
In addition, the
Prophet came to liberate people from worship of the customs.
Joining these two
threads is the freedom of action for Muslims for the majority of undertakings.
However, every
rewardable act (act of worship) needs a specific evidence from Islam.
Furthermore, the primary function of a Muslim in society is to forbid the evil.
When we are faced with a multitude of bad choices the lesser of the two evils
needs to be chosen as Muslims have a responsibility to prevent oppression.
An additional concept
was expounded centering on the idea of benefit to the people. This is rooted in
core principles that underlie the foundation of the Shariah - Which incorporate
justice, mercy and wisdom. Hence, we are commanded to do good and the reasons
for the rules we find in Islam is to uphold justice.
Therefore, voting is
permissible and we should vote for what is perceived to be in the interests of
the people and apply our notion of justice.
========================
Voting is not allowed
(Haram):
The main points from
this perspective were that the basis for the rules in Islam is Qur’an and Sunnah
and not laws derived by human beings.
The decision to
participate in the elections is not an issue of rationalism nor should we undertake
a cost benefit analysis within a five yearly election cycle. However, the issue
is more fundamental based upon the nature of voting which is a transfer of
power from people to other people (as opposed to Allah ruling).
The three branches of
government reinforce man-made law which is in opposition to the law of God even
though some of the laws themselves may coincide. Hence, the legislature makes
the law and the judiciary interpret the law whereas the executive implement the
policies - but all of these are not based on Islam.
This relates to the
hadith of the Prophet criticising the Jews and Christians for making their rabbis
and monks their gods because they would make the permissible forbidden and the
haram halal - whereas the law is only for Allah in Islam.
Muslims have already
achieved a lot in society without engaging in political elections (such as
building mosques, halal food et cetera)
Other Qur’anic quotes
highlighted the link between ruling by non-Islam and hellfire, and disbelief if
people govern except by the law of Allah; and seeking solutions to problems
other than Allah solutions is a Qur’anic concept of at-Taghut.
Finally, issues
around the vote being a transfer of power and the outcome of voting (such as
electing Tony Blair, George Bush and Barack Obama) has always proved to be
negative for Muslims therefore is better to stay away from this false choice so
that we can be successful/win on the day of judgement.
========================
Q and As
The question and
answer session brought out additional points following lively questioning from
both children and adults in the audience.
Some of the points
mentioned included (Pro-Vote):
- voting for the
right candidate is a complex situation and so the lesser of the two evils
should be considered
- we are allowed to
use the mind to assess what is good or bad
- beings are
intrinsically good and so voting should reflect that option which undertakes
the least harm
- the way we choose
who to vote for depends on the benefits to society both home and abroad
- other communities
have been successful through lobbying
- Shura has an
element of consultation – a bit like democracy
- comparisons between
the outcome of the vote and non-Islamic law and paying taxes was made
- we are encouraged
to interact with society and not isolate ourselves
- the situation of
Muslims in Western countries is complex and different to previous societies and
so care must be taken in exercising our engagement
- the process of voting
is a means of accounting the government
Some of the points
mentioned included (Anti-Vote):
- politicians seldom
deliver on their promises
- voting in itself is
permissible when the outcome is allowed (Coke or coffee) but voting is not
allowed when the outcome is haram (pork or alcohol)
- we are allowed to
use the mind to assess what is good or bad
- political
engagement is extremely important for the Muslim community
- there are
alternative models of political engagement that do not rely upon voting
- other communities
have been successful through lobbying
- as citizens of this
non-Muslim country Muslims have rights and should strive to access those rights
but that does not require voting in elections
- we are encouraged
to interact with society and not isolate ourselves
- politics is a noble
endeavour for Muslims and politics in itself is not haram - but Western-style
politics and democracy goes against Islam
========================
I hope this clarifies
some of the issues based upon the notes I made during the session.
I will not try to
harmonise the two opinions as they are diametrically opposed to each other
(other than to say political engagement is important and we should not isolate
ourselves as communities in this society).
Please consider
carefully your position and do what you must, based upon the evidence presented
and other relevant Islamic knowledge, when it comes to deciding to vote
tomorrow (or not).
When I receive the
other script I will upload InshaAllah.
Jzk
Naveed
=========================
WHY WE SHOULD VOTE
1. Ibahah (permissibility) and Ibadah (worship)
Voting is allowed because there is nothing to prohibit it in the Qur’an and hadith.
Rules are for our benefit so only a few things are forbidden – those that are particularly harmful to us and have been clearly taught to us. Apart from that we are free! Islam came to free us from too many unnecessary rules.
“For he (the Prophet) commands them what is just and forbids them what is evil;
He allows them as lawful what is good (and pure)
and prohibits them from what is bad (and impure);
He releases them from their heavy burdens and from the yokes that are upon them."
(Qur'an, A’raf 7:157)
“From the principles of shari’ah we know that the acts of worship are those acts which have been prescribed by Allah or approved by Him; nothing is to affirmed here except through the shari’ah.
“However, as far as the worldly activities of the people are concerned, they are necessary for everyday life. Here the principle is freedom of action; nothing may be restricted in this regard except what Allah has restricted.” Imam Ibn Taymiyyah - Al qawaa’id al nuraaniyah al fiqhiyyah
In Islam worship is not just rituals, but any act that pleases Allah and may be rewarded by Him. So the shaykh is explaining that in order to expect a reward for an action, there has to be an evidence from Islamic teachings justifying it’s reward.
Although we are free to do anything that is not prohibited, we should try as much as possible, to find a justification for all our actions so that they can become worship and be rewarded.
2. Nahiya ‘an il-munkar – preventing harm
We are duty-bound, as Muslims, to do our best to prevent evil and harm (munkar).
“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah.” [Ale-Imran: 110]
'Whoever of you had seen an evil (munkar) thing let him change it by his hand,
And if he cannot do that let him do that by his tongue,
And if he cannot do that let him deny it by his heart (i.e. hate it)
And this is the weakest (degree of) faith'". [Muslim]
The point is that by voting we can prevent the worst candidate or party from coming into power.
This point is made by Mufti Muhammad ibn Adam al-Kawthari, a mainstream British scholar, who quotes the following hadith in the context of voting:
The Messenger of Allah (sAas) said: "If people see an oppressor and don't prevent him, then it is very likely that Allah will include all of them in the punishment" (Tirmizi & Abu Dawud).
Many scholars explain that in order to prevent the greater harm, if you have to choose the lesser one, then that is acceptable and justified by Islamic teachings.
3. Maslahah (benefitting people)
“The foundation of the shariah is wisdom and the safeguarding of peoples interests in this world and the next. In its entirety it is justice, mercy and wisdom.” Imam Ibn Al Qayyim
BEHOLD, God enjoins justice, and the doing of good, and generosity towards [one's] fellow-men; and He forbids all that is shameful and all that runs counter to reason, as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind. Qur’an 16:90
Islam is about benefiting people - By upholding justice and doing Good
Specifics of justice and good are taught in the shariah. So all the rules are for benefit of humans.
Retribution for murder : "In it (the law of retribution) there is life for you...that you may restrain yourselves" (2:179)
Theft - hand: "A punishment by way of example... " (5:38)
But the shariah is not the only way to justice and being fair/just and doing good is also instinctive in humans (fitra), should they choose to listen to their better judgement/ goodness of their heart. So there are good people who stand for justice even if they haven’t encountered Islamic teachings.
During the torments of Mecca, the Prophet (S) advised the companions to escape to Abyssinia, the Christian kingdom-where "a king rules without injustice, a land of truthfulness-until God leads us to a way out of our difficulty."
This notion is suggested in the teachings of a great classical scholar, imam Ibn Al Qayyim:
“That Allah has sent His messengers and revealed His books so that people may establish justice, a justice upon which the heavens and the earth stand.
And when the signs of justice appear, or its face is unveiled in any manner, then that is what is intended by the shari’ah and the deen of Allah.” Ibn al Qayyim, Al-turuq al-hikmiyyah fi al-siyasat al-shari’iyah
Definition of al Siyasah al Shari'ah (Islamic administrative policy i.e. political shari’ah):
"The actions which bring the people closer to good and distance them from evil, even if such actions were not advocated by the Prophet(SAW) or revealed from the heavens" (Ibn ‘Aqeel) Ibn al Qayyim, Al-turuq al-hikmiyyah fi al-siyasat al-shari’iyah
“Our participation is an obligation in Islam, and not merely "a right" that we can choose to forfeit at will. It affords us the opportunity to protect our human rights, guarantee the fulfillment of our needs, and work for the improvement of living conditions for Muslims and non-Muslims in America and abroad... Whatever helps us to achieve these noble goals becomes Islamically obligatory.” [Shaykh Taha Jabir al-Alwani, Muslim World League, Makkah; OIC Islamic Fiqh Academy]
Do we want to remain "slaves" under the dominion of others without power of any sort? Or do we want to become masters; just, caring and merciful? The right to vote is one of Allah's blessings over us which we can use to benefit society. There are many in the world who do not have this blessing. Allah says in the Quran:
"Allah presents an example: a slave (who is) owned and unable to do a thing and he to whom We have provided from Us good provision so he spends from it secretly and publicly. Can they be equal? Praise be to Allah! But most of them do not know." [Quran 16:75]
So get up and use that blessing! [Shaykh Ibrahim Mogra, Former Chair, Mosques and community relations committee at the MCB; Graduate of Dar-ul-Uloom, Holcombe; Al-Azhar University; S.O.A.S, London]
But isn’t voting forbidden?
“Whosoever does not rule by what Allah has revealed such are the disbelievers...” (Quran 4:44)
Clearly this applies to when you have a choice. e.g. if you are a dictator.
Even if you were a prime minister in most countries today, you can’t just pass any law you like - it has to be voted through in parliament.
Sometimes even when you want to pass a law if the time is not ripe, it may do more harm than good. e.g. When during a famine ‘Umar noticed that people were stealing out of necessity, he suspended the law on removing the hands of thieves and from then on that became a condition.
Similarly, even though the Qur’an says that zakah can be spent on winning people’s hearts to Islam, when people were entering Islam in droves because it was convenient, he worked out that the good in the law was overweighed by the harm in people entering Islam for the wrong reason.
So when it comes to legislating, you have to weigh up the amount of harm against the amount of good that a particular action will entail.
And the same applies to choosing who to vote for because you will not find an ideal candidate who will implement only good and Islamic teachings.
According to Imam Ibn Taymiyyah,
a) It is not permissible to command or forbid a course of action without thorough investigation.
b) If the right is preponderant it should be commanded, even if it entails a lesser wrong.
c) If the wrong is predominant, it should be forbidden, even if it entails the loss of a lesser right.
d) A wrong should not be forbidden if doing so entails the loss of a greater right.
e) If the right and wrong are equally balanced and inseparable, it is neither to be commanded nor forbidden.
(Al Hisba fi Al Islam)
This point is made by Mufti Muhammad ibn Adam al-Kawthari
“...In a situation where there is no worthy candidate (as in non-Muslim countries, where at least the ideologies and beliefs of the relevant parties are contrary to the teachings of Shariah), then the vote should be given to the one who is the better and more trust worthy then the other candidates... Vote should be given to the candidate that one believes will give people their rights, prevent oppression, and so on... If it is thought that a particular candidate or party will be of benefit to the general public in their day to day affairs, then the vote should be given to him. And by voting a particular party, it will not be considered that one agrees with all their ideologies and beliefs... At times, voting becomes necessary.”
[Shaykh Ahmad Kutty, Islamic Institute of Toronto; Islamic Center of Canada]
Opinions of western scholars on voting
“...In a situation where there is no worthy candidate (as in non-Muslim countries, where at least the ideologies and beliefs of the relevant parties are contrary to the teachings of Shariah), then the vote should be given to the one who is the better and more trust worthy then the other candidates... Vote should be given to the candidate that one believes will give people their rights, prevent oppression, and so on... If it is thought that a particular candidate or party will be of benefit to the general public in their day to day affairs, then the vote should be given to him. And by voting a particular party, it will not be considered that one agrees with all their ideologies and beliefs... At times, voting becomes necessary. Sayyiduna Abu Bakr (rAa) narrates that the Messenger of Allah (sAas) said: "If people see an oppressor and don't prevent him, then it is very likely that Allah will include all of them in the punishment" (Sunan Tirmizi & Sunan Abu Dawud). Therefore, if you see open oppression and transgression, and despite having the capability of preventing this oppression by giving your vote, you don't do so, then in the light of this Hadith you will be sinful...” [Mufti Muhammad ibn Adam al-Kawthari, Dar al-Iftaa; Darul Uloom; student of Mufti Taqi Usmani]
- - - - - - -
“...it is incumbent upon Muslims to actively participate for the following reasons: 1) In order to protect our rights as American citizens, we must be involved in politics. 2) Our involvement can facilitate our support of our fellow Muslims around the world. 3) Our interaction with non-Muslims and our involvement will help to spread Islam's message. 4) It helps to convey the universality of Islam... Our participation is an obligation in Islam, and not merely "a right" that we can choose to forfeit at will. It affords us the opportunity to protect our human rights, guarantee the fulfillment of our needs, and work for the improvement of living conditions for Muslims and non-Muslims in America and abroad... Whatever helps us to achieve these noble goals becomes Islamically obligatory. This includes: ... Supporting (both politically and financially) those non-Muslim candidates whose beliefs and values are
most compatible with ours as Muslims, and who most address and support our issues and causes... Registering to vote and then voting. Although separate acts, they are both an essential part of the electoral process. Our participation in that process is mandatory.” [Shaykh Taha Jabir al-Alwani, Muslim World League, Makkah; OIC Islamic Fiqh Academy]
- - - - - - -
“I'll just give you one specific example. Suppose you have two candidates for president, for example. Both of them might be not even sympathetic to just Muslim causes, suppose. In most cases that is actually the situation... However, in terms of relative harm and benefit which is a rule of Shariah it may be the collective wisdom, for example, of Muslim voters that one of them would do even greater harm to Muslim causes than the other... Well in that case, obviously, the lesser of the two harms, i.e. electing or voting for someone who will do less harm to Muslims obviously would be much better than sitting on the sidelines and just criticizing both and doing nothing about it... Voting for them and supporting them in elections is not necessarily an agreement with everything that the law, by way of laws and regulations. But at least it would be for that particular, limited purpose.” [Dr. Jamal Badawi, Islamic Society of North America; Islamic Information Foundation]
- - - - - - -
"As Muslims, we have the duty to command good and forbid evil. When we translate this into political action, we are to support those candidates who uphold the values or principles we cherish; so if we find a candidate who upholds the values or principles that we cherish, then we are to support him, if, however, we do not find such a candidate but we are left with two and each of them has positive and negative sides, then we should support the one whose positive side outweighs the negative.”
[Shaykh Ahmad Kutty, Islamic Institute of Toronto; Islamic Center of Canada]
- - - - - - -
"All efforts should be made, bearing in mind the political situation of a particular country, to ensure full participation in the political process. This is an absolute necessity. Muslims should not be reticent about their involvement in this regard. Rather, they should make progress in this matter." [Maulana Khalilul Rahman Sajjad Nomani Nadwi, Darul Uloom Nadwatul Ulama and Madinah University]
- - - - - - -
I consider muslim political participation, especially in a non-muslim country, as a form of jihad,
This is our country and it would be foolish not to participate in the political processes which eventually shape our future and that of Islam. I support marching in the streets to raise awareness about certain issues. However, if we really want to change the status-quo then we have to influence those who walk the corridors of power. Muslims need not only to vote but put forward Muslim candidates in all the mainstream and serious independent parties. We need to be represented or be present at the tables around which policies are discussed, made and agreed.
Sayyiduna Yusuf (as) put himself forward in the political process of Egypt - the rest is history! [Refer to Quran 12:55]. He saved countless lives, united people with God and showed how rulers ought to rule. Are Muslims in our country saying they do not want to unite people with God and save them from eternal doom? Do we want to remain "slaves" under the dominion of others without power of any sort? Or do we want to become masters; just, caring and merciful? The right to vote is one of Allah's blessings over us which we can use to benefit society. There are many in the world who do not have this blessing. Allah says in the Quran:
"Allah presents an example: a slave (who is) owned and unable to do a thing and he to whom We have provided from Us good provision so he spends from it secretly and publicly. Can they be equal? Praise be to Allah! But most of them do not know." [Quran 16:75]
So get up and use that blessing! [Shaykh Ibrahim Mogra, Former Chair, Mosques and community relations committee at the MCB; Graduate of Dar-ul-Uloom, Holcombe; Al-Azhar University; S.O.A.S, London]
- - - - - - -
Looking at the situation of the Muslim community and their need to have their interests met, it becomes advisable for the Muslims to achieve this purpose through the available political system. Through voting, a man can bring to Parliament such candidates who sympathise with the Muslim cause. The vote can be treated either as a good intercession (Ayah 85, Surah An-Nisa), or as Naseehah (hadith narrated by Tamim Ad-Dari in which Naseehah is to be advanced for the betterment of the Muslims in general), or it can be treated as Tawkeel (deputising someone on your behalf to achieve a certain task). Whichever you take, by voting you can bring a better change in the affairs of this country. [Shaykh Suhaib Hasan, Secretary, Islamic Sharia Council of Great Britain; Chairman, Masjid & Madrasah al-Tawhid, London; Graduate of Islamic University at Madinah]
- - - - - - -
The opinion of imams and scholars on taking part in election are clearly in favour of taking part in the democratic process. This gives us an opportunity to choose the candidate who will best serve the interest of our community. Not taking part in election will deprive us of the political prowess and clout that we command in certain inner city areas of Britain. That is not our interest. I urge every one to use their vote effectively. [Dr. Musharraf Hussain, Director & Imam, Karimia Institute, Nottingham; graduate of Al Azher University]
- - - - - - -
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. [Shaykh Haitham Al-Haddad, Imam, Khateeb and Cultural Manager of al-Muntada al-Islami, London; BSc in Law & Islamic Law from Umdurman University, Khartoum, Sudan]
- - - - - - -
Voting for a non-Muslim candidate who would serve the Muslim community in the country and deal with Muslim countries on the basis of justice and fairness is not only permissible but required. It is the responsibility of the Muslim minorities in non-Muslim democratic countries to participate in public life, including voting and financing campaigns in order to be able to positively influence the political decision in these countries. [Shaykh Muhammad Al-Mukhtar Al-Shinqiti, Islamic Center of South Plains, Texas]
http://www.iacn.org.uk/iacnfol/viewpoint/scholars_voting.htm
WHY WE SHOULD VOTE
1. Ibahah (permissibility) and Ibadah (worship)
Voting is allowed because there is nothing to prohibit it in the Qur’an and hadith.
Rules are for our benefit so only a few things are forbidden – those that are particularly harmful to us and have been clearly taught to us. Apart from that we are free! Islam came to free us from too many unnecessary rules.
“For he (the Prophet) commands them what is just and forbids them what is evil;
He allows them as lawful what is good (and pure)
and prohibits them from what is bad (and impure);
He releases them from their heavy burdens and from the yokes that are upon them."
(Qur'an, A’raf 7:157)
“From the principles of shari’ah we know that the acts of worship are those acts which have been prescribed by Allah or approved by Him; nothing is to affirmed here except through the shari’ah.
“However, as far as the worldly activities of the people are concerned, they are necessary for everyday life. Here the principle is freedom of action; nothing may be restricted in this regard except what Allah has restricted.” Imam Ibn Taymiyyah - Al qawaa’id al nuraaniyah al fiqhiyyah
In Islam worship is not just rituals, but any act that pleases Allah and may be rewarded by Him. So the shaykh is explaining that in order to expect a reward for an action, there has to be an evidence from Islamic teachings justifying it’s reward.
Although we are free to do anything that is not prohibited, we should try as much as possible, to find a justification for all our actions so that they can become worship and be rewarded.
2. Nahiya ‘an il-munkar – preventing harm
We are duty-bound, as Muslims, to do our best to prevent evil and harm (munkar).
“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah.” [Ale-Imran: 110]
'Whoever of you had seen an evil (munkar) thing let him change it by his hand,
And if he cannot do that let him do that by his tongue,
And if he cannot do that let him deny it by his heart (i.e. hate it)
And this is the weakest (degree of) faith'". [Muslim]
The point is that by voting we can prevent the worst candidate or party from coming into power.
This point is made by Mufti Muhammad ibn Adam al-Kawthari, a mainstream British scholar, who quotes the following hadith in the context of voting:
The Messenger of Allah (sAas) said: "If people see an oppressor and don't prevent him, then it is very likely that Allah will include all of them in the punishment" (Tirmizi & Abu Dawud).
Many scholars explain that in order to prevent the greater harm, if you have to choose the lesser one, then that is acceptable and justified by Islamic teachings.
3. Maslahah (benefitting people)
“The foundation of the shariah is wisdom and the safeguarding of peoples interests in this world and the next. In its entirety it is justice, mercy and wisdom.” Imam Ibn Al Qayyim
BEHOLD, God enjoins justice, and the doing of good, and generosity towards [one's] fellow-men; and He forbids all that is shameful and all that runs counter to reason, as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind. Qur’an 16:90
Islam is about benefiting people - By upholding justice and doing Good
Specifics of justice and good are taught in the shariah. So all the rules are for benefit of humans.
Retribution for murder : "In it (the law of retribution) there is life for you...that you may restrain yourselves" (2:179)
Theft - hand: "A punishment by way of example... " (5:38)
But the shariah is not the only way to justice and being fair/just and doing good is also instinctive in humans (fitra), should they choose to listen to their better judgement/ goodness of their heart. So there are good people who stand for justice even if they haven’t encountered Islamic teachings.
During the torments of Mecca, the Prophet (S) advised the companions to escape to Abyssinia, the Christian kingdom-where "a king rules without injustice, a land of truthfulness-until God leads us to a way out of our difficulty."
This notion is suggested in the teachings of a great classical scholar, imam Ibn Al Qayyim:
“That Allah has sent His messengers and revealed His books so that people may establish justice, a justice upon which the heavens and the earth stand.
And when the signs of justice appear, or its face is unveiled in any manner, then that is what is intended by the shari’ah and the deen of Allah.” Ibn al Qayyim, Al-turuq al-hikmiyyah fi al-siyasat al-shari’iyah
Definition of al Siyasah al Shari'ah (Islamic administrative policy i.e. political shari’ah):
"The actions which bring the people closer to good and distance them from evil, even if such actions were not advocated by the Prophet(SAW) or revealed from the heavens" (Ibn ‘Aqeel) Ibn al Qayyim, Al-turuq al-hikmiyyah fi al-siyasat al-shari’iyah
“Our participation is an obligation in Islam, and not merely "a right" that we can choose to forfeit at will. It affords us the opportunity to protect our human rights, guarantee the fulfillment of our needs, and work for the improvement of living conditions for Muslims and non-Muslims in America and abroad... Whatever helps us to achieve these noble goals becomes Islamically obligatory.” [Shaykh Taha Jabir al-Alwani, Muslim World League, Makkah; OIC Islamic Fiqh Academy]
Do we want to remain "slaves" under the dominion of others without power of any sort? Or do we want to become masters; just, caring and merciful? The right to vote is one of Allah's blessings over us which we can use to benefit society. There are many in the world who do not have this blessing. Allah says in the Quran:
"Allah presents an example: a slave (who is) owned and unable to do a thing and he to whom We have provided from Us good provision so he spends from it secretly and publicly. Can they be equal? Praise be to Allah! But most of them do not know." [Quran 16:75]
So get up and use that blessing! [Shaykh Ibrahim Mogra, Former Chair, Mosques and community relations committee at the MCB; Graduate of Dar-ul-Uloom, Holcombe; Al-Azhar University; S.O.A.S, London]
But isn’t voting forbidden?
“Whosoever does not rule by what Allah has revealed such are the disbelievers...” (Quran 4:44)
Clearly this applies to when you have a choice. e.g. if you are a dictator.
Even if you were a prime minister in most countries today, you can’t just pass any law you like - it has to be voted through in parliament.
Sometimes even when you want to pass a law if the time is not ripe, it may do more harm than good. e.g. When during a famine ‘Umar noticed that people were stealing out of necessity, he suspended the law on removing the hands of thieves and from then on that became a condition.
Similarly, even though the Qur’an says that zakah can be spent on winning people’s hearts to Islam, when people were entering Islam in droves because it was convenient, he worked out that the good in the law was overweighed by the harm in people entering Islam for the wrong reason.
So when it comes to legislating, you have to weigh up the amount of harm against the amount of good that a particular action will entail.
And the same applies to choosing who to vote for because you will not find an ideal candidate who will implement only good and Islamic teachings.
According to Imam Ibn Taymiyyah,
a) It is not permissible to command or forbid a course of action without thorough investigation.
b) If the right is preponderant it should be commanded, even if it entails a lesser wrong.
c) If the wrong is predominant, it should be forbidden, even if it entails the loss of a lesser right.
d) A wrong should not be forbidden if doing so entails the loss of a greater right.
e) If the right and wrong are equally balanced and inseparable, it is neither to be commanded nor forbidden.
(Al Hisba fi Al Islam)
This point is made by Mufti Muhammad ibn Adam al-Kawthari
“...In a situation where there is no worthy candidate (as in non-Muslim countries, where at least the ideologies and beliefs of the relevant parties are contrary to the teachings of Shariah), then the vote should be given to the one who is the better and more trust worthy then the other candidates... Vote should be given to the candidate that one believes will give people their rights, prevent oppression, and so on... If it is thought that a particular candidate or party will be of benefit to the general public in their day to day affairs, then the vote should be given to him. And by voting a particular party, it will not be considered that one agrees with all their ideologies and beliefs... At times, voting becomes necessary.”
[Shaykh Ahmad Kutty, Islamic Institute of Toronto; Islamic Center of Canada]
Opinions of western scholars on voting
“...In a situation where there is no worthy candidate (as in non-Muslim countries, where at least the ideologies and beliefs of the relevant parties are contrary to the teachings of Shariah), then the vote should be given to the one who is the better and more trust worthy then the other candidates... Vote should be given to the candidate that one believes will give people their rights, prevent oppression, and so on... If it is thought that a particular candidate or party will be of benefit to the general public in their day to day affairs, then the vote should be given to him. And by voting a particular party, it will not be considered that one agrees with all their ideologies and beliefs... At times, voting becomes necessary. Sayyiduna Abu Bakr (rAa) narrates that the Messenger of Allah (sAas) said: "If people see an oppressor and don't prevent him, then it is very likely that Allah will include all of them in the punishment" (Sunan Tirmizi & Sunan Abu Dawud). Therefore, if you see open oppression and transgression, and despite having the capability of preventing this oppression by giving your vote, you don't do so, then in the light of this Hadith you will be sinful...” [Mufti Muhammad ibn Adam al-Kawthari, Dar al-Iftaa; Darul Uloom; student of Mufti Taqi Usmani]
- - - - - - -
“...it is incumbent upon Muslims to actively participate for the following reasons: 1) In order to protect our rights as American citizens, we must be involved in politics. 2) Our involvement can facilitate our support of our fellow Muslims around the world. 3) Our interaction with non-Muslims and our involvement will help to spread Islam's message. 4) It helps to convey the universality of Islam... Our participation is an obligation in Islam, and not merely "a right" that we can choose to forfeit at will. It affords us the opportunity to protect our human rights, guarantee the fulfillment of our needs, and work for the improvement of living conditions for Muslims and non-Muslims in America and abroad... Whatever helps us to achieve these noble goals becomes Islamically obligatory. This includes: ... Supporting (both politically and financially) those non-Muslim candidates whose beliefs and values are
most compatible with ours as Muslims, and who most address and support our issues and causes... Registering to vote and then voting. Although separate acts, they are both an essential part of the electoral process. Our participation in that process is mandatory.” [Shaykh Taha Jabir al-Alwani, Muslim World League, Makkah; OIC Islamic Fiqh Academy]
- - - - - - -
“I'll just give you one specific example. Suppose you have two candidates for president, for example. Both of them might be not even sympathetic to just Muslim causes, suppose. In most cases that is actually the situation... However, in terms of relative harm and benefit which is a rule of Shariah it may be the collective wisdom, for example, of Muslim voters that one of them would do even greater harm to Muslim causes than the other... Well in that case, obviously, the lesser of the two harms, i.e. electing or voting for someone who will do less harm to Muslims obviously would be much better than sitting on the sidelines and just criticizing both and doing nothing about it... Voting for them and supporting them in elections is not necessarily an agreement with everything that the law, by way of laws and regulations. But at least it would be for that particular, limited purpose.” [Dr. Jamal Badawi, Islamic Society of North America; Islamic Information Foundation]
- - - - - - -
"As Muslims, we have the duty to command good and forbid evil. When we translate this into political action, we are to support those candidates who uphold the values or principles we cherish; so if we find a candidate who upholds the values or principles that we cherish, then we are to support him, if, however, we do not find such a candidate but we are left with two and each of them has positive and negative sides, then we should support the one whose positive side outweighs the negative.”
[Shaykh Ahmad Kutty, Islamic Institute of Toronto; Islamic Center of Canada]
- - - - - - -
"All efforts should be made, bearing in mind the political situation of a particular country, to ensure full participation in the political process. This is an absolute necessity. Muslims should not be reticent about their involvement in this regard. Rather, they should make progress in this matter." [Maulana Khalilul Rahman Sajjad Nomani Nadwi, Darul Uloom Nadwatul Ulama and Madinah University]
- - - - - - -
I consider muslim political participation, especially in a non-muslim country, as a form of jihad,
This is our country and it would be foolish not to participate in the political processes which eventually shape our future and that of Islam. I support marching in the streets to raise awareness about certain issues. However, if we really want to change the status-quo then we have to influence those who walk the corridors of power. Muslims need not only to vote but put forward Muslim candidates in all the mainstream and serious independent parties. We need to be represented or be present at the tables around which policies are discussed, made and agreed.
Sayyiduna Yusuf (as) put himself forward in the political process of Egypt - the rest is history! [Refer to Quran 12:55]. He saved countless lives, united people with God and showed how rulers ought to rule. Are Muslims in our country saying they do not want to unite people with God and save them from eternal doom? Do we want to remain "slaves" under the dominion of others without power of any sort? Or do we want to become masters; just, caring and merciful? The right to vote is one of Allah's blessings over us which we can use to benefit society. There are many in the world who do not have this blessing. Allah says in the Quran:
"Allah presents an example: a slave (who is) owned and unable to do a thing and he to whom We have provided from Us good provision so he spends from it secretly and publicly. Can they be equal? Praise be to Allah! But most of them do not know." [Quran 16:75]
So get up and use that blessing! [Shaykh Ibrahim Mogra, Former Chair, Mosques and community relations committee at the MCB; Graduate of Dar-ul-Uloom, Holcombe; Al-Azhar University; S.O.A.S, London]
- - - - - - -
Looking at the situation of the Muslim community and their need to have their interests met, it becomes advisable for the Muslims to achieve this purpose through the available political system. Through voting, a man can bring to Parliament such candidates who sympathise with the Muslim cause. The vote can be treated either as a good intercession (Ayah 85, Surah An-Nisa), or as Naseehah (hadith narrated by Tamim Ad-Dari in which Naseehah is to be advanced for the betterment of the Muslims in general), or it can be treated as Tawkeel (deputising someone on your behalf to achieve a certain task). Whichever you take, by voting you can bring a better change in the affairs of this country. [Shaykh Suhaib Hasan, Secretary, Islamic Sharia Council of Great Britain; Chairman, Masjid & Madrasah al-Tawhid, London; Graduate of Islamic University at Madinah]
- - - - - - -
The opinion of imams and scholars on taking part in election are clearly in favour of taking part in the democratic process. This gives us an opportunity to choose the candidate who will best serve the interest of our community. Not taking part in election will deprive us of the political prowess and clout that we command in certain inner city areas of Britain. That is not our interest. I urge every one to use their vote effectively. [Dr. Musharraf Hussain, Director & Imam, Karimia Institute, Nottingham; graduate of Al Azher University]
- - - - - - -
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. [Shaykh Haitham Al-Haddad, Imam, Khateeb and Cultural Manager of al-Muntada al-Islami, London; BSc in Law & Islamic Law from Umdurman University, Khartoum, Sudan]
- - - - - - -
Voting for a non-Muslim candidate who would serve the Muslim community in the country and deal with Muslim countries on the basis of justice and fairness is not only permissible but required. It is the responsibility of the Muslim minorities in non-Muslim democratic countries to participate in public life, including voting and financing campaigns in order to be able to positively influence the political decision in these countries. [Shaykh Muhammad Al-Mukhtar Al-Shinqiti, Islamic Center of South Plains, Texas]
http://www.iacn.org.uk/iacnfol/viewpoint/scholars_voting.htm
=========================
Debate: Is Participation in the UK political process
Halal or Haram?
Introduction
1. Dua
2. Respected brothers and sisters, As-salaamu alaikum,
Thank you for inviting me here today to address a very important and crucial
topic. A topic that is not given much thought in terms of permissibility
rather, reference to the Quran and sunnah for guidance on this issue is seldom
made and logic or ration or benefit become the arbiter on this issue. I am not
part of any group, affiliate of any political party. Neither have I come here
today for any tangible benefit. The issue I have been given to discuss with you
today, is one of voting, in context of a non-Islamic ruling system. Respected
brothers and sisters, today’s discussion is not for entertainment, or to see
who outsmarts who in oratory and intellectual profundity, but rather it is a
serious endeavour to impart to you, the guidance of our Creator on the subject
matter, so that we do not fall into misguidance and deviate from the Quran and
sunnah, thus earning the displeasure of Allah (Great and Glorious is He).
Unfortunately the issue of elections
is passed by very easily by many Muslims due to their confused state about
Islamic governance and politics. Many from amongst our Ummah are experts in the
field of ritual acts of worship such as Salah and fasting and the permissible
and prohibited rulings related to these specific pillars of Islam. So when it
comes to the consumption of pork or selling of alcohol, the Ummah is quick to
respond (which is an obligation). Contrastingly, when it comes to democratic
elections we are told to vote for our local MPs, then there is tacit approval
or at the very least confusion about what to do. But it is clear that when Muslims
have a dispute concerning a matter, they are instructed to seek a solution
which has a basis upon the Islamic evidences. Allah (swt) says,
"And if you have a dispute in any
matter then refer it to Allah and the Messenger, if you believe in Allah and
the Last Day. This is better for you and the best of settlements." (An-Nisa 4:59)
We follow the example of Prophet
Mohammed (pbuh) in every action we do, DON’T WE ? and we try to emulate him as
best as possible, DO WE NOT ?? Surely,
if something has been permitted by the Prophet (pbuh) we are obliged to follow it.
So, a pertinent question to pose could be if the Prophet (pbuh) was alive
today, who would he (pbuh) vote for?
3.
The first question to pose is ‘Why do Muslims want to
vote ?’
Muslims want to vote to secure their Islamic interests
and make a positive change to the circumstance in which they live under. So the
justifications given are ; Muslims must vote in elections so that we protect
our interests such as the building of mosques, provision of halal meat, wearing
of hijab, being able to hold Islamic conferences, lectures, Islamic schools and
Islamic graveyards, funding for community
projects, be able to mitigate islamaphobic sentiments etc… The
scaremongering carried out by government backed so called modernist and
secularist ‘scholars’ and influentials warns Muslims like you and me, that if
we don’t vote and participate in the non-islamic ruling system of western
nations, then we will lose our rights and interests consequently, our life here
in the West will be more difficult to endure.
So, am I going to vote ? NO !! You may think that this
is a crazy or unwise position to take. How can I jeopradise the interests and
benefit of the Muslims that is at stake ? Surely I should reconsider and
re-evaluate my decision. Why am I rocking the boat, do I want the Muslim
community to suffer ?
Respected audience, Islam teaches us that benefit is
not the criterion for action, rather attaining the pleasure of Allah, through
obedience to Him, is the only criterion for us. Halal and haram is indded the
primary criterion.
And Allah (swt) says,
"It is not (fitting) for a
believer, man or woman, when Allah and His Messenger have decreed a matter that
they should have any option in their decision. And whoever disobeys Allah and
His Messenger, he has indeed strayed in a plain error." (Al-Ahzab
33:36)
Some say that the issue of Sharia, is
one that is exclusively for bringing benefit to the Muslims. Have we forgotten the
verse where Allah (swt) says,
"Maybe you dislike something and
this is actually of benefit for you. And maybe you would like something and it
is actually an evil for you. Allah (swt) alone knows and you do not know
(however much 'Aql or wisdom you may profess to have)." (Al-Baqara 2:216)
Furthermore, Allah (swt) says about
those who take their own opinions, judgement and desires above the commandment
of Allah (swt),
"Do you not see those who take
their own Hawaa (desires) as gods?" (Al-Jathiya 45:23)
The argument of benefits and interest
has been refuted by Allah (swt) Himself when He said,
"Say: if your fathers, your sons,
your brothers, your wives, your tribes, your wealth that you have gained, your
business that you fear decline, your homes where you live - are dearer to you
than Allah (swt) and the Messenger and Jihad in the way of Allah, wait till the
torment of Allah reaches you."
(At-Taubah 9:24)
(At-Taubah 9:24)
Here, He (swt) lists all things that
are of benefit to a Muslim, from their own lives, wealth to their business and
their families. Allah (swt) has said that if these are dearer to us that Allah,
His Messenger and Jihad in His way, then wait until Allah's decree in the way
of punishment is upon us. It is well known that the Prophet (pbuh) has said
clearly in a Hadith,
"What I have forbidden to you,
avoid; what I have ordered you (to do), do as much of it as you can." (Bukhari, Muslim)
Allah (swt) did not allow the excuse
of all these much greater ‘tangible
benefits’ and interests to be used to neglect the obligatory deeds like
jihad and we know that we have been ordered in these duties to do as much as we
can. However, with regards to the haram deeds, we have been ordered to leave it
completely. How then can one use the arguments of benefit?
We are Muslims, the followers of the
greatest man (S) that ever lived and will live. We are NOT the followers of
Adam Smith et al., who believed that the ‘the ends justify the means’. So if
there is a benefit at the end, then the means to achieve it does not matter,
whether unethical or immoral, so long as the result is achieved. That is like
saying, we can steal a car to arrive to Jumuah prayers on time !! Can we do
this ? Why not ? Because Islam also defines the means by which we achieve the
end goals. So we we need to buy food, we don’t steal or sell alcohol to earn
the money to buy the food, we earn a halal income. So benefit and harm is NOT
the criterion of our beloved Prophet, if it was, then he (S) would not have
experienced such hostility from the Qurayshi society. All matters must be
referred to Allah and His messenger (S),
"But
no, by your Lord, they can have no real faith until they make you judge in all
disputes between them, and find in themselves no resistance against your
decisions..." (Quran 4:65)
4.
Respected audience, voting does not
equal democracy. In fact it is very different.
Voting in itself is not haram, but
participating in democracy, or anything that does not come from the Quran and
Sunnah is. Therefore, we have to look at why voting in a democratic system,
anywhere in the world (even if it is a predominantly Muslim country) is
forbidden.
When you vote for someone, a
councillor, or an MP, you are giving them permission to represent you in
Parliament, where rules are made by man and then passed as law. In the Quran it
states,
"The rule is
to none but Allah." (Al-Anaam 6:57)
This is evidence
to prove that no one is allowed to make laws apart from Allah (swt). Islam has
given us a system and a set of laws to live and adhere to. The Prophet (pbuh)
implemented these laws in Medina, after the Prophet (pbuh) we had the Caliphs
who continued implementing the Islamic system, and not once, did they consider
implementing man made law.
So, in Islam, soverignty
lies with Allah (swt) whereas in the principles of democracy, soverignty rests
with the people. Democracy therefore goes against the whole basis of Islam! It
is not a complex issue !!
Dont take my word
for it....do your research and look into the origin of democarcy !! You will
find that democracy emerged as a reaction to the oprression of the Church which
implemented a divine law upon the people. The rennaisance was simply about replacing
divine law with man made law where the majority, not religion, decide how people
should conduct their affairs in a social, economic, political context.
The democratic
theory was developed through the writings of philosophers, like Hobbes, Locke,
Rousseau and Montesquieu. Opposing the established theory of political
authority originating from God (divine right of kings), they tried to
marginalise the divine from political affairs, arguing political sovereignty
and authority arises from the collective will of the masses and represents the
same – popular sovereignty. This sovereignty is transferred to representatives
who legislate. Did you hear me mention the words radhiallaho anhu after these
names ? Why not ?
By the
way, I am not the only critic of Democarcy, here are the words of few more
critics;
Socrates,
Plato, Mills to Jefferson, the concept of mob rule was a real fear. Jefferson
argued, “A democracy is nothing more than mob rule, where fifty-one percent of
the people may take away the rights of the other forty-nine”. Churchill joked
the main argument against democracy was a ten-minute conversation with the
average voter. But today, some Muslims think that democracy is the best thing
since sliced nanbread !!
So please don’t look upon me as someone who
has extreme views or that I possess a minority view. Was not the view of
Muhammad (S) a minority view in Mecca ? It is never a question of minority
views rather a question of who holds the truth. The words of a righteous scholar, Badd al-Din,
encapsulate and echo my sentiments, he said, :
“An ideology emerged from
Europe and you accepted, you deemed the ideology of the Messenger(saw)
deficient! ...Has Islam not taught you how to run the governments? Did not the
Messenger(saw) establish an Islamic government within a kingdom of kufr? ...How
is it that we accept those things that he(saw) cursed, and we accept the
methodology of the enemies of the Messenger(saw)?”
Would you like more evidence ? Ok.
The matter of ruling and judging by other than what Allah
(swt) has revealed is much greater than simply one of disobedience in a single
action. Rather, Allah (swt) has likened it to following another God besides
Allah (swt) i.e. Shirk (the association of partners with Allah). Allah (swt)
has said,
“They imitate the sayings of the disbelievers, Allah's curse be on
them, how they are deluded away from the truth; They took their Rabbis and
their Monks to be their Lords and Legislators besides Allah and took the
Messiah, the son of Mary, while they were commanded to worship, obey and follow
none but one God/Allah; none has the right to be worshipped or followed and to
legislate but he, praise and glory be to him from having the partners they
associate with him.” (At-Taubah
9:30-31)
Although the Jews and Christians do not prostrate or bow
down to their priests or rabbis, they followed them and agreed with them when
matters that Allah (swt) had declared forbidden, they would declare allowed;
and whilst matters Allah (swt) declared allowed, their priests would make
forbidden. In fact, the above ayah was revealed in the following circumstances.
It has been reported by Hudhayfah in Ahmad, Tirmidhi and Ibn Jareer that the
Messenger of Allah (pbuh) was reciting the above verse and Udayy (ra) said to
Him (pbuh),
“Oh Rasool Allah, they do not worship the Rabbis and the Monks'. To
which, He (pbuh) replied: 'The Rabbis and Monks make that which is lawful
unlawful and that which is unlawful lawful and they i.e. the people, follow
them, and by doing so they worship them.”
Allah (swt) and the Prophet (pbuh) therefore considered that
as making them lords and gods besides Allah (swt), because the obedience
(taa'ah) in legislation is worship, and must not be for anyone except Allah
(swt).
"Allah (swt) does not forgive Shirk (making partners with Allah)
but He forgives what is less than that to whomever He wills." (An-Nisa 4:40)
So, Man making
laws for humanity can indeed be regarded as tanatamount to sharing the seat of
power with the Creator ! Iis it not ?? This means those who engage in voting
under a non-islamic system, like secular liberal democracies, are in fact committing
shirk, a crime that Allah never forgives but we know that He forgives every
other haram if He so wishes. Take caution my dear brothers and sisters and fear
your day of Reckoning which will start in your grave.
5.
In regards to the Muslim MPs in the
British parliament and their defence that they only wish to present the Islamic
opinion on the matter whilst in the setting of making law and legislating, it
can only be said, in light of the burden of proof and evidence against them
that they should fear Allah (swt). Allah (swt) has ordered the Muslims to leave
any place where people mock His ayah (verses). He (swt) has said,
"And it has already been revealed
to you in the Book (this Quran) that when you hear the Verses of Allah being
denied and mocked at, then sit not with them, until they engage in a talk other
than that; (but if you stayed with them) certainly in that case you would be
like them. Surely, Allah will collect the hypocrites and disbelievers all
together in Hell." (An-Nisa
4:140)
I ask you O Muslims, is it not a
mockery to the Deen of Islam when people gather together and comment over the
Hukm (ruling) of Allah (swt)? Is it not a mockery to the Deen when people
decide to make pornography legal? Is it not mockery when people gather together
to decide that the age of consent of homosexuality should be decreased from 18
years to 16? Indeed this is all mockery to the Deen, to Allah and to his
Messenger (pbuh),
“... (but if you stayed with them
whilst they mocked Allah) certainly in that
case you would be like them." (An-Nisa 4:140)
case you would be like them." (An-Nisa 4:140)
So, joining the green party means you cannot oppose
homosexuality, lesbianism and the permission for men to marry men.
A Muslim affiliated to the Liberal party in Germany
was thrown out of the part for just criticising the Zionist entity in
particular Sharon and his action against the Palestinians
Muslims vote went to Blair, Bush and Obama in the end
what happened?
We still suffer constant attacks, media propaganda,
closure of masaajids, constant and unjustified surveillance by intelligent
agencies, seizure of passports and social services separating children from
their parents. The recent Counter Terrorism and Security Act was endorsed by
all 3 major parties. The CTS Act requires teachers, doctors and other civil
servants to report any child or adult that shows an interest in Islamic values,
someone who rejects western culture in favour of becoming a practicing Muslim
essentially. Western Liberal Democracies only serves the interest of economic
and political elites at the expense of the common man
Interestingly, The Islamic Forum of
Europe tried to make a change by ‘participating
in the system’ and have clearly been labelled as trying to infiltrate the
political system with the vision of imposing Sharia law in the UK (as a recent
Dispatches program showed). So in effect, you are damned if you do
(participate) and damned if you don’t (participate)!
What does Allah say about befriending
non-Muslims who have a clear agenda against Islam and the Muslims ? Allah (swt)
warns the Muslims from taking these people as awliyaa (friends, protectors,
supporters, and people in charge over you),
"O you who believe! do not take
for intimate friends from among others than your own people; they do not fall
short of inflicting loss upon you; they love what distresses you; vehement
hatred has already appeared from out of their mouths, and what their breasts
conceal is greater still; indeed, We have made the communications clear to you,
if you will understand. Lo! You are they who will love them while they do not
love you, and you believe in the Book (in) the whole of it; and when they meet
you they say: We believe,
and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts." (Al-Imran 3:118-119)
and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts." (Al-Imran 3:118-119)
Allah (swt) also says,
"O you who believe! do not take
for guardians those who take your religion for a mockery and a joke, from among
those who were given the Book before you and the unbelievers; and be careful of
(your duty to) Allah if you are believers." (Al-Maeda 5:57)
And in another place in the Quran,
"You will see many of them
befriending those who disbelieve; certainly evil is that which their souls have
sent before for them, that Allah became displeased with them and in
chastisement shall they abide. And had they believed in Allah and the Prophet
and what was revealed to him, they would not have taken them for friends but!
Most of them are transgressors." (Al-Maeda 5:80-81)
Allah (swt) has clearly and explicitly
forbidden the Muslims to take alliance with the kuffar, seeking their help or
allowing them in authority over us. So how then can we go out and canvass for
them? Which UK political party will rule by the Sharia? Rather, they will rule
by their own whims and desires (which are based on kufr)? Allah Says,
“And never will Allah grant to the
unbelievers a way (to triumphs) over the believers.” (An-Nisa 4:141)
Are these ayahs simply irrelevant ?
Are we embarrassed about these ayahs which clearly make a demarcation between Muslims
and non-Muslims ? Isn’t there only 2 destinations in the aakhirah…jannah or
jahannum ? Or is there somewhere in between ? This issue is a grave matter so
do not treat it lightly.
6.
Let us explore what the Prophet did. It
can also be clearly seen from the life of the Prophet (pbuh) that he never took
part in sitting with or sharing power and authority with the ruling elite of
Makkan society, even when he was offered authority, he rejected it. The Quraish
said,
“O Muhammad! Come and let us worship
what you worship, and you worship what we worship. We can be partners with you
in this matter. If the one you worship is better than what we worship then we
will get some kind of benefit. Whereas, if what we worship is better than the
one you worship then you will get some kind of benefit.”
So Allah revealed,
“Say, You who deny the truth. I do not worship
what you worship. You do not worship what I worship. I will never worship what
you worship. You will never worship what I worship. To you be your way, and to
me mine.” (Al-Kafiroon
109:1-6)
The Prophet (pbuh) established a state
in Medina, he carried out politics without participating in the meccan system.
Indeed, he was ordered to leave mecca by Allah and Islam prospered in Medina.
Even though the Sahabah and the Prophet (pbuh) were tortured and ridiculed, he
(pbuh) never considered to relinquish his (pbuh) political call.
7.
If it is haram
to participate what should we do then? Should we do nothing?
So, if we are not allowed vote in a
non-islamic system, then what do we do ? Do we simply isolate ourselves ? So what does Islam tell us ? What example has
the Prophet left for us to follow ? He (S) carried out politics without
participation in the kufr system of the Quraysh.
We should, indeed we must, be
politically active but on the basis on Islam. Islam defines in clear detail a
unique and transcendent form of activism - one where principles are not
compromised, objectives are not abandoned and methods are permanently elevated.
One of the primary lessons from the da’wah of the Prophet Muhammad (saw) in Makkah is the importance of grassroots activism – a unique form of activism that positively challenges anything that contradicts it, endeavouring at the same time to construct a sublime alternative. It was precisely this approach that allowed the Prophet (saw) to define independently, through revelation, his objectives and mode of engagement. Accepting to work within the parameters of the established political order is accepting to define one’s objectives, principles and mode of engagement within the realm of acceptability defined by this order. In fact, convincing the Muslim community to engage in the established political order is the central plank of every government’s assimilation agenda.
Thus, we must engage at all levels of society, but on our terms and objectives, defined exclusively by Islam. We must work towards fostering a united, independent and strong community that can engage in positive principled ways and is a role model in society.
The importance of unity is self-evident, for unity means strength ideologically, economically and politically. In this regard, involvement in secular party politics is unhealthy as calls to join or support Labour, Liberal, the Greens or others would divide our community along party lines, creating bitterness and discord.
Independence of the community and its institutions is also vital. This independence is, more often than not, compromised when we rely on government and its funding. Most of this funding comes with implicit or explicit strings attached, which hold those who take it hostage to complying with the government’s agenda. It makes one think twice before speaking out against the government even in those areas where we must speak out, such as its oppressive foreign policy.
8.
OUR POLITICS,
OUR VALUES
- it is our right as citizens that our needs are met, we
do not participate in the democratic process in order to exercise our rights. In
most western countries majority of the people do not participate in politics
but this does not mean they are denied their tax credit or child benefits etc. what
we need to do is to claim our rights firmly
- those demands which are beyond our basic rights we
must work hard at the community level to achieve them through private
enterprise.
AS MUSLIMS WE
HAVE ALREADY ESTABLISHED MOSQUES, MADRASAS AND ISLAMIC SCHOOLS WITHOUT GOING
THROUGH THE BRITISH SECULAR POLITICAL PROCESS. WE MUST BUILD ON THESE
ACHIEVEMENTS BY CREATING RESILIENT AND INDEPENDENT MUSLIM COMMUNITIES.
- As for the important question
of how we can build masajid, new centres, schools, facilitate halal food,
finance and the like without participating in electoral politics,
- The reality is that in most
Western nations the vast majority of the public do not vote and are quite
apathetic towards the entire political system. Yet this does not mean that they
lose their basic rights as citizens! Thus what we really need to do is to claim
our rights firmly, in word and deed, and this can be done better outside the
system than within it. As to those demands which are beyond basic rights, they
can be achieved through private community enterprise. In this respect, our
record speaks for itself: the community has built numerous masajid, schools,
centres and halal-food outlets with its own funds and tireless effort without
help from the government.
- With respect to local considerations, we need
to build independent institutions that promote Islamic values and produce
strong Islamic personalities, respond to anti-Islam propaganda and make da’wah
to the wider society. Did you need to vote for an MP to organise this circle
here to develop the tarbiyaa of the Muslim children ? Did you need funding from
the government to do this ?
- A brief look at the reality
around us reveals a society with many problems and wide social discontent. The Muslim
community should aim at becoming the glitter amongst the worn particles, a ray
of light that attracts those people of Australia who are sincere, open-minded
and long for tranquillity, contentment and real solutions. This is by exemplifying
the pristine values of Islam and carrying the much needed da’wah, in word and
deed, to the wider society.
V. CONCLUSION
I have made clear to you that
benefit is not the criterion to judge actions by rather it is halal and haram.
I have clarified that voting
does not equal democracy which is a system alien to the Islamic Aqeeda
principally due to the fact that people are sovereign and makes laws. The
co-operation, representation or delegation in voting within a non-Islamic
ruling system is haram. Using the lesser of the 2 evils argument actually
acknowledges that voting is indeed a lesser evil, but why opt for that evil
when there is clearly a third option which is to emulate the prophet (S) in his
form of politics.
I have explained that we can
achieve our interests through politics without participation in the secular
democratic framework and that our previous Muslim immigrant generation achieved
their interests, which have not changed, without government involvement or
electing one single MP.
O Muslims! You are the best
nation brought forth for mankind. It does not befit you to merely be
reactionary in accepting the status quo and simply working for the nominal
benefits it affords. Rather, we must be pro-active in setting and working for
our own agenda based on Islam alone. The more we give in to the system and the
reality as it is, the more we will find ourselves falling into pragmatic
compromises. We inadvertently begin changing Islam to suit the reality, a matter
that attracts the displeasure of Allah, instead of the changing reality to
bring it in accordance with Islam, wherein lies His pleasure.
END
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