The Murtadd Vote...!

Allāh ordered His slaves to worship and submit to Him alone and commanded them to disassociate from tāghūt and disbelieve in it.

“Whoever disbelieves in tāghūt and believes in Allāh has grasped the most trustworthy handhold with no break in it. And Allāh is Hearing and Knowing.” [2:256]

“And We certainly sent into every nation a messenger, (saying), ‘Worship Allāh and disassociate from tāghūt.’” [16:36]

The Prophet (saws) explained this, saying, “Islām has been built upon five matters: Worshiping Allāh and disbelieving in anything (worshiped) besides Him…” [Muslim]

Tāghūt linguistically is from the Arabic root tagha (or tughyān), meaning to transgress the limits. This limit – in the context of the Qurān and the Sunnah – is the tawhīd of Allāh, the tāghūt thus being anyone and anything by which the unique attributes of Allāh and sole right to be worshiped are transgressed upon. From the pillars of the tawhīd of Allāh is that He alone has the right to legislate. Hence, the execution of, judgment by, and seeking judgment from any legislation besides His are major shirk. The evidences for this from the Qurān and the Sunnah are explicit and plenteous.

“Have you not seen those who claim to have believed in what was revealed to you, and what was revealed before you? They wish to seek judgment from tāghūt, while they were commanded to disbelieve in it; and Shaytān wishes to lead them far astray.” [4:60]

“Do they have ‘partners’ (whom they associate with Allāh) who have legislated for them of a deen that which Allāh has not permitted?” [42:21]

“Those who do not rule by what Allāh has revealed are indeed the disbelievers.” [5:44]

Accordingly, human legislators, man-made laws, modern constitutions, judges who rule thereby, and rulers who enforce such upon others are all tawāghīt whom the Muslim must disassociate from and disbelieve in. In this regard, ibnul-Qayyim said, “Allāh informed that anyone who seeks judgment from or rules by anything other than the Sharī‘ah of Muhammad (saws) has ruled by tāghūt and sought judgment from it. Tāghūt is anything by which the slave transgresses the limits through worship, following, or obedience. Thus, the tāghūt of any people is he whom they seek judgment from other than Allāh and His messenger (saws), or whom they worship alongside Allāh, or whom they follow without guidance from Allāh, or whom they obey in what they do not know to be in obedience to Allāh. These are the tawāghīt of the world; if you were to contemplate them and, at the same time, contemplate the condition of the people, you would see that most people have turned from the worship of Allāh to the worship of tāghūt, from seeking judgment from Allāh and His messenger (saws) to seeking judgment from tāghūt, and from obeying and following Allāh and His messenger (saws), to obeying and following the tāghūt.” [I’lam al-Muwaqqi’īn]

Throughout history, legislative tawāghīt existed mainly in the forms of clergies and monarchies, with their flocks and subjects worshiping them through obedience and following. It was not until democracy was innovated and practiced by the pagan Greeks and Romans that the commoner became a participant in legislation itself. The false “gods” thereby grew in number from regime and clergy members to include all voters of the citizenry, as democracy is “the rule of the people”. According to this pagan creed, the people are the ultimate judge, all power is theirs, and they alone have the right to legislate. In modern, representative democracy, the people rule by choosing delegates who represent them and their whims executively, judicially, and legislatively. This “rule of the people” is not achievable except by referring to the ballot boxes, which proclaim the people’s desires. Through the ballot boxes, laws and constitutions are legislated, to be ruled and judged by. Through the ballot boxes, candidates and nominees are selected to represent the people, to be obeyed and followed. There is no rule for Allāh in democracy except if His law is in accordance with the desire of the people.

Thus, whoever votes in the democratic system – whether or not he himself is a candidate or nominee – has made himself a tāghūt, a rival to Allāh in rule and legislation. Whoever does this, is an apostate whether he is an open secularist or an alleged “Islamist,” as legislation is only for Allāh and judgment is His alone, not for the people, nor the constitution of the people, nor the representatives of the people. Accordingly, the person does not disassociate from the tāghūt of democracy – the “people” – and disbelieve in it if he has not abandoned the democratic vote.

One of the clear-cut, agreed upon principles of īmān is that to consent to kuffr is kuffr. Consenting to kufr encompasses calling to kuffr, supporting kuffr, resolving to commit kuffr, promising to commit kuffr, and committing kuffr for any so-called religious or worldly “interest” without being truly coerced into doing so. If one understands this principle, any shubhah (doubt) produced by the devils from amongst men – including the Murtadd Brotherhood – will collapse before him. Allāh said, “If you see those who mockingly delve in Our āyāt, then turn away from them until they change their conversation” [6:68], and, “It has indeed been revealed to you in the Book that if you hear the āyāt of Allāh being disbelieved in and mocked, then do not sit with them until they change their conversation. Indeed, you would otherwise be like them. Indeed Allāh will gather the hypocrites and disbelievers in Hell all together.” [4:140]

In these āyāt, Allāh ruled that if a believer sits silently in a gathering in which kuffr is committed, he is then equal to the perpetrators of the kuffr. From this āyah, the scholars have derived the principle that “ar-rida bil-kuffr kuffr” (consenting to kuffr is kuffr). If someone apostatizes by merely sitting silently in a gathering of kuffr while claiming to hate the kuffr being committed, then what of the one who actively participates in the kuffr? Worse yet, what of the one who actively makes himself a tāghūt – a rival to Allāh in legislation, judgment, and rule – by voting in the democratic system, thus partaking in “the rule of the people” and transgressing upon the tawhīd of Allāh! Allāh also said, “Have you not considered those who practice (major) hypocrisy, saying to their brothers who have disbelieved among the people of the Scripture, ‘If you are expelled, we will surely leave with you, and we will never obey anyone against you; and if you are fought, we will surely aid you.’ But Allāh testifies that they are liars. If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And even if they were to aid them, they would surely turn their backs; then they would not be supported.” [59:11-12]

In these āyāt, Allāh judged that those who make false promises to aid the kuffār sometime in the future against the Muslimīn have committed immediate kufr. In other āyāt, He explained that they commit kuffr even if only promising to partially obey the kuffār in kuffr, saying, “Indeed, those who apostatized after guidance had become clear to them – Shaytān enticed them and prolonged their hope. That is because they said to those who disliked what Allāh sent down, ‘We will obey you in part of the matter.’ And Allāh knows what they conceal.” [47:25-26]
If they had apostatized by merely doing the aforementioned deed, how much worse of an apostate is he who makes himself a tāghūt by voting and thereby claiming “the power of the people”? Allāh ended the story of the hypocrites in Sūrah al-Hashr, saying, “(The hypocrites are) like the example of Shaytān when he says to man, ‘Disbelieve.’ But when he disbelieves, he says, ‘Indeed, I am disassociated from you. Indeed, I fear Allāh, Lord of the creation.” [59:17]

Likewise is the case of the alleged “Islamist” voter, as he delegates someone to commit kuffr on his behalf and in his name, and then ridiculously claims he is innocent of the kuffr that his delegate commits thereafter through his vote! Allāh also says, “Have you not seen those who claim to have believed in what was revealed to you, and what was revealed before you? They wish to seek judgment from tāghūt, while they were commanded to disbelieve in it; and Shaytān wishes to lead them far astray.” [4:60]
In this āyah, Allāh negates the īmān of those who merely wish to seek judgment from tāghūt, never mind those who have actually done so. How much worse then is he who makes himself a tāghūt, by making ultimate and absolute judgment for himself and all other voters, who altogether are the tāghūt of any democratic nation? If he claims that he does so only intending “good,” then he is like the hypocrites mentioned in the aforementioned āyah, as Allāh describes them thereafter, saying, “So how (will it be) when calamity strikes them because of what their hands have put forth and then they come to you swearing by Allāh, ‘We intended nothing but good and concord.’” [4:62]

Allāh also said, “Those who believe fight for the cause of Allāh, and those who disbelieve fight for the cause of tāghūt. So fight against the awliyā (supporters) of Shaytān. Indeed, the plot of Shaytān has ever been weak.” [4:76]

In this āyah, Allāh pronounces takfīr upon those who fight for the cause of tāghūt. How much worse are the tawāghīt themselves for whom the disbelievers fight, the tawāghīt of democracy being the voters to whom judgment is referred in all fundamental matters. Allāh also said, “Whoever disbelieves in Allāh after his belief… except for one who is forced while his heart is secure in faith. But those who open their breasts to disbelief, upon them is wrath from Allāh, and for them is a great punishment.” [16:106]

The mufassirīn reported that this first āyah was revealed regarding ‘Ammār ibn Yāsir and other Muslimīn of Makkah who were severely tortured into cursing the Prophet (saws) and praising the idols of the mushrikīn. This is the only exception legislated by Allāh for someone to commit kuffr. As for doing so to secure a worldly interest, then the next āyah clarifies that such does not exclude the perpetrator from takfīr. “That is because they preferred the worldly life over the Hereafter and that Allāh does not guide the disbelieving people.” [16:107]

Allāh also said, “O you who have believed, do not take the Jews and the Christians as awliyā (allies). They are awliyā of one another. Whoever among you takes them as awliyā, then, indeed, he is one of them. Indeed, Allāh guides not the oppressive people. Yet you see those in whose hearts is disease hastening to associate with them, saying, ‘We are afraid a misfortune may strike us.’ But soon Allāh will bring conquest or a decree from Him, and they will become regretful over what they have been concealing within themselves.” [5:51-52]

In these āyāt, although the hypocrites attempt to justify their major hypocrisy with the fear of the kuffār gaining the upper hand, Allāh does not excuse them because their fear did not entail coercion according to the limits set by the Sharī‘ah. Accordingly, one who votes in the democratic system is an apostate, even if he fears that the victory of one candidate or nominee will lead to the deportation and abuse of Muslimīn, as coercion recognized by the Sharī‘ah in the case of kuffr is unbearable torture, lethal execution, and the kuffār realistically threatening to commit such torture and execution immediately to the subjugated Muslim, as is manifest in the story of ‘Ammār ibn Yāsir. Fear of deportation and abuse is not coercion. Also, if supporting the Jews and Christians is apostasy, how much worse is supporting their tawāghīt or oneself becoming a tāghūt by voting and thus consenting to “the rule of the people” shared by all voters?

Moreover, the obligation upon a person if he is indeed coerced is hijrah; he is not excused for kuffr committed due to coercion as long as he is able to perform hijrah. Allāh said, “Indeed, those (people) whose souls the angels seize while they were wronging themselves – (the angels) will say, ‘In what condition were you?’ They will say, ‘We were subjugated in the land.’ The angels will say, ‘Was not the earth of Allāh spacious (enough) for you to emigrate therein?’ Indeed, their refuge is Hell – and what a horrible destination it is.” [4:97]

Ibn ‘Abbās narrated – as reported by at-Tabarī – that this āyah was revealed regarding some subjugated Muslimīn of Makkah who concealed their Islām but later increased mushrik ranks during the battle of Badr until some of these subjugated persons were killed by arrows shot at them by the Muslim army. Members of the Muslim army then said, “These companions of ours were Muslimīn, but coerced, so ask forgiveness from Allāh for them.” Then Allāh revealed this āyah, indicating those killed were not excused, “except for the subjugated among men, women, and children who are unable to escape and know not the path [for travel]. It is those whom Allāh could pardon, and Allāh is ever Pardoning and Forgiving.” [4:98-99]

If they were not excused for merely increasing the enemy ranks without actually fighting the Prophet (saws) and his companions how much worse than them is he who makes himself a tāghūt to be obeyed and followed instead of Allāh by voting in the democratic system! Allāh also said, “Indeed, for Allāh is the pure Dīn. And those who take protectors besides Him (claim), ‘We do not worship them except that they bring us closer to Allāh in position.’ Indeed, Allāh will judge between them concerning that over which they differ. Indeed, Allāh does not guide he who is a liar and severe disbeliever.” [39:3]

He also said, "We have indeed destroyed what surrounds you of cities, and We have diversified the signs that perhaps they might repent. Why then did those whom they worshiped besides Allāh – intending thereby to draw closer to Him – not aid them? But they indeed failed them. That was their falsehood and that which they had fabricated." [46:27-28]

These āyāt indicate that the mushrikīn would commit their shirk seeking a religious “interest” – to get closer to Allāh – as they thought that they could not do so except through their idols, who symbolized their ascetic, charitable, hospitable, and religious ancestors. This good intention of wanting to come closer to Allāh did not excuse them from takfīr when they committed various forms of shirk, including seeking intercession from the absent and dead. Likewise, one who votes and thereby joins the tāghūt of democracy while claiming to support “Islām” is not exempted from takfīr. These āyāt and others prove that the “Muslim” voter is a murtadd tāghūt […].

Furthermore, if the passive members of the apostate resistance to zakāh were murtaddīn merely for consenting willingly to the kuffr of their tribes without actively fighting the Sahābah, how much worse are those apostates who actively join the body of voters who altogether form the tāghūt for any democratic nation?

In this context, it is important that any murtadd who apostatized by resolving to vote in the democratic system repent and contemplate the obligation upon him towards its tāghūt, the obligation upon him being the Millah of Ibrāhīm, as Allāh said, “We revealed to you to follow Millah Ibrāhīm, inclining toward truth; and he was not of the mushrikīn.” [16:23]
This Millah was described in other āyāt, including, “There has been for you an excellent example in Ibrāhīm and those with him, when they said to their people, ‘Indeed, we are disassociated from you and from whatever you worship besides Allāh. We denounce your kufr. And enmity and animosity have forever emerged between us and you until you believe in Allāh alone.’” [60:4]

Allāh ordered the Prophet (saws) do the same, in sūrah al-Kāfirūn, saying, “Say, ‘Yā ayyahul-kāfirūn! I do not worship what you worship. Nor do you worship what I worship. Nor do I worship in the manner you worship. Nor do you worship in the manner I worship. You have your way and I have mine.’”

This last āyah means, “You have your false, corrupt religion of kufr, and I have my true, pure Dīn of Islām, both of them having nothing to do with each other,” like the āyah, “If they deny you, then say, ‘You have your own deeds and I have mine. You are disassociated from what I do and I am disassociated from what you do.’” [10:41]
Hence, sūrah al-Kāfirūn was referred to as “the barā’ah from shirk” in various ahādīth and āthār. Abul-Jawzah likewise said, “Read sūrah al-Kāfirūn much and declare your barā’ah from the kuffār thereby.” [Ad-Durr al-Manthur]

Author: Joint Fatwa
Source: al-Hayat Media

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