The Ghurabah - Islam, the Land and Mankind: VOTING - Choosing the Lesser of the Two Evils ?!?

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Unfortunately for the Muslims in the West, who are living in the heartlands of the Kuffr and the Shirk, elections are always upon them and for the real Muslim Muwwahid those are a time of great pain and sadness as they see how the kuffaar usurp one of the most important Names and Attributes of Allah, that of al-Hakam al-Adl (the Divine Just Ruler), and direct it to themselves. However, the greater pain is caused because the people who call themselves by Muslims names and attribute themselves to the Muslim Ummah falsely, saying that they care for its concerns, participate in these events, choosing, canvassing and even arguing with their Muslim brethren about which Kaafir they should give their vote to so that they may take office and thereby rule and judge by Kuffr.

Initially, those involved in such activities, being Secularists and involved in all manners of haraam such as selling alcohol, not fulfilling their duties etc, did not care what Islam said on this matter. Rather they became MPs and Ministers for their own pleasures and benefits.

Regrettably, of recent has surfaced a more manifest attack against the Islamic Aqeedah and the Tawheed of Allah, in that so-called Muslims and their groupings, are now calling other Muslims to vote for and choose kuffaar to come into power, citing examples such as the story of Yusuf (as) and the principles of the "lesser of two evils" to further their cases whilst trying to cloak their actions of Shirk by wearing the negligee of Islamic Shariah in an attempt to look and appear legitimate in the eyes of the Muslims.

This article hopes to present some of the Islamic evidences dealing with the issue of voting and whether the Muslims residing in the West or elsewhere are allowed to participate in such activities no matter the so-called benefits.

The purpose of mankind

Before one deals with the secondary matters of mankind's actions, one must remember the very purpose why mankind has been created. By knowing our purpose, we will become cognizant of our cause and what our actions should be. Allah has said:
"I have not created the jinns and men but to worship Me." [51:56]
Allah has also said:
"To every community we have sent an apostle saying: worship Allah, and Keep away from all other deities." [16:36]
From these two Ayaat and their Tafaseer, it becomes evident that the only purpose Allah created us was for His worship and the pinnacle of worship is to declare belief in the Tawheed of Allah in His Names, Actions and Attributes and disbelief and rejection of all other forms of gods and laws. Therefore as Muslims we must direct our prayers, our du'a, our tawaaf, our siyaam, in fact all of our actions to Allah alone as that is our purpose of creation. Ruling and judging also comes under the jurisdiction of actions which should be performed for Allah's sake alone as Allah has said:
"Verily the absolute right of legislating is for none but Allah." [12:40]
And Allah says:
"It is unlawful for the Believers male or female if Allah and His Messenger decree a command to have any choice but to abide with it and whosoever disobeys Allah or his Messenger went astray in plain misguidance" [33:36]

Ruling and Judging by other than Allah's Law However, the matter of ruling and judging by other than what Allah has revealed is greater than simply one of disobedience in a single action. Rather Allah has likened it to following another God besides Allah i.e. Shirk. Allah 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." [9:30-31]

Although we know that the Jews and Christians do not prostrate, nor bow down to their priests or rabbis, they followed them and agreed with them when matters that Allah had declared forbidden, they would declare allowed; and matters declared allowed, their priests would declare 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 Muhammad (saws) was reciting the above verse and Udayy (ra) said to Him (saws): "Oh Rasool Allah, they do not worship the Rabbis and the Monks' To which He (saw) 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 and the Prophet (saws) therefore considered that as making them lords and gods besides Allah, because the obedience (taa'ah) in legislation is worship, and must not be for any one except Allah.

In addition, Allah says in another explicit Ayah that obeying any man-made system knowingly with consent for its source, different to Allah is an act of apostasy. For Allah says:
"Eat not, Oh believers, of that meat on which Allah's name has not been pronounced at the time of slaughtering the animal, for surely it is Fisq (a sin and disobedience of Allah) and certainly the evil do inspire their friends to dispute with you and if you were to obey them by making a dead (un-slaughtered) animal lawful and eating it, then you would indeed be Mushrikoun (polytheists)." [6:121]
As for the circumstances of this Ayah, it has been reported in Al-Haakim upon the authority of Ibn Abbas (ra) that this verse was addressing Muslims when a group of Mushriks were debating with them on the issue of legislating. The Mushriks said: "You call the sheep upon which the name of Allah has not been mentioned; dead, who is the one who killed her?" The Muslims said, "Allah" So they replied, "So what Allah has killed or slaughtered by a golden knife is haraam and what you have slaughtered with a metal knife is halaal?" To which Allah revealed the above Ayah.

The above Ayah and its circumstances are quite explicit in its distinction between committing a haraam action and actually following the kuffaar when they rule against Allah's pronouncement on any matter. Committing any prohibited deed results in Ithm or sin which will be accounted for on the Day of Judgment. However, when Allah has declared a particular matter haraam or prohibited, if one where to obey and follow those who disregard the ruling and say that it is allowed, then by doing this action it constitutes committing Shirk and one becomes a Mushrik. As Allah says: "and if you were to obey them by making a dead (un-slaughtered) animal lawful and eating it, then you would indeed be Mushrikoun." Shirk being the gravest of sins since Allah has said about this:
"Allah does not forgive Shirk (making partners with Allah) but He forgives what is less than that to whomever He wills." [4:40]

In another manifest ayah in the Qur'an Allah says:
"Or have they partners with Allah, who have legislated for them what Allah has not decreed and had it not been for a decisive word the matter would have been judged between them and verily for the Polytheists and wrongdoers there is a painful torment." [42:21]

Moreover we know very well that Allah says:
"And He made none share in his decision or rule." [18:26]

It is well known in Islam that any law different to the law of Allah is Taghout and Allah rejects us to even refer to Taghout:
"Have you seen those who claim that they believe in that which has been sent down to you and that which has been sent down before you and they wish to go for judgement in their dispute to the Taghout (i.e. false Judges, etc.) while they have been ordered to reject them but Shaytaan wishes to lead them far astray." [4:60]

In addition, Allah has ordered us to reject the Kufr openly and declare our enmity towards it (bara'a) as did the Prophet Ibraheem (as) when he said:
"We are through with you and those you worship other than Allah. We reject you. Enmity and hatred have come between you and us for ever, unless you believe in Allah the One." [60:4]

The Nature of Democracy

It has become well established amongst the people what the nature of Democracy is and from where it has been derived from. We will touch briefly on this matter simply for completion. The word democracy is of Greek construct, emanating from two root words, Demos and cracy. Demos being the Greek word for "people" and cracy being the word for "ruling" or "legislation." Consequently, the complete reading means, "the rule of the people". In fact amongst the callers towards this thought we hear the oft repeated phrase, "Democracy is the rule of the people, by the people, for the people." Consequently, the sovereignty in democracy is for the people and their desires (hawaa).

If the people deem by majority opinion that alcohol should be permitted (in society) and is actually a good thing then this would be accepted as law (qanoon). In addition if people deem that prostitution, gambling, paedophilia, killing Muslims , homosexuality etc. is beneficial for the people, then through the process of majority voting, these and other motions would be accepted and implemented as law, such that the people can judge and live by them. The question we need to ask is this allowed in Islam? Allah has said quite clearly:
"Judge between them by what has been revealed by Allah, and do not follow their whims and desires, and beware of them lest they lead you away from the guidance sent down to you by God." [5:49]

And we have mentioned numerous clear-cut, non disputable evidences before citing that the law is only for Allah and that Allah is the Supreme Legislator (Al-Musharri). How then can Islam be compatible with Democracy? How then can one engage in the process of voting or choosing an MP within such a system? A system that disregards the commandments of Allah; a system that performs istihlaal (making halaal what Allah has declared haraam and vice verse), changing the orders of Allah; Democracy is a system (nizaam) that says to Allah: "Our majority judgement is better and more wiser than what You (the Creator of man life and the universe) have sent to us in your Qur'an and in the Sunnah of Your Prophet (saws)."

Allah also orders us to refer to the Deen of Islam solely in all our matters and not the law of the people:
"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." [4:59]

As for those so-called Muslim MPs residing within the parliament and their defense that they only wish to present the Islamic opinion on the matter whilst in the setting of making law and legislating, we say to them, fear Allah, and keep your lies and deceptive poison to yourself. In fact Allah has ordered the Muslims to leave any place where people mock His Ayaat. He has said:
"And it has already been revealed to you in the Book (this Qur'an) 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." [4:140]

Is it not a mockery to the Deen of Islam when people gather together and comment over the Hukm of Allah? 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? Is it not mockery when so-called Muslims arbitrate to the Kuffr man-made law in his own discussion whilst neglecting the law of Allah? Indeed this is all mockery to the Deen, to Allah and to his Messenger (saws).
"...(but if you stayed with them whilst they mocked Allah) certainly in that case you would be like them." [4:140]

In fact the Ulema of the Deen of Islam, those committed to Tawheed and following the manhaj of the As-Salaf us-Saalih have declared participating in such a process is Shirk Akbar the greatest form of Shirk that takes one outside the fold of Islam. As for the Ulema of the Sultaan, the Ulema of the Dirham and the Dinaar, they believe that selling the Deen for a few thousand pounds or for a car or for an "Islamic centre" is more important than what Allah says, then what more can be said, except fear Allah and await your seat in the fire. As for those who follow these 'everything-goes' fataawa, citing difference of opinion in their justification we remind you of what Allah has said:
"When those who were followed will disclaim those who followed them, and seeing the torment, all ties between them shall be severed, And the followers will say, "Could we live but once again we would leave them as they have abandoned us now" Allah will show them thus their deeds, and fill them with remorse, but never shall they find release from the Fire." [2:166-167]

The Arguments of the Deviants

Despite the clarity of the message of Islam, all of the evidences listed above, and the numerous books and leaflets on the matter of democracy, we still find the Muslims canvassing others to vote, in particular to certain individuals who apparently seem to have some care for the issues which are affecting the Muslims. Unfortunately, even some well-known scholars have fallen into this trap, willingly or unwilling, and are encouraging Muslims to vote for one Najas-Kaafir or another to come into power, legislate which is the Right of Allah alone by Kuffr and conduct treaties on the Muslim's behalf !!! Despite the fact that in all their articles they state that voting is the exclusive right of Allah and that it is haraam to vote for a kaafir normally, to defend their position they cite the need to be "wise", understand the deep and complex reality we are living in fiqh al-Waaqiah and to try and derive as much benefit (masalih) and prevent as much harm (diraar) as we can.

Alhumdulillah that Allah has risen your type of people when Umar bin al-Khattab (ra) was not around! Do you not know the story of the Munaafiq who had a dispute with a Jew regarding the harvest of the fruits from a tree? When he came to Umar bin al-Khattab (ra) for judgment disregarding the judgement of Allah and His messenger, he was killed without remorse.
"And who ever seeks a way other than submission to God (i.e. Islam), it will not be accepted from him, and he will be a loser in the world to come." [3:85]

The main argument that these ilk-of scholars cite is the "Lesser of two evils" and the principal that the Shari'ah was revealed, "For Muslims to derive all benefits and prevent all harms." The fact that these principals are found quoted by some great Islamic authorities is not the point of contention. The truth of the matter is that these scholars misuse their application. For example, they say that in Shari'ah if one were found all alone in the desert and without food, the Shar'iah permit's the Muslim to eat from unslaughtered meat to save one's life. Unslaughtered meat being obviously normally haraam. Then they cite the lesser of two evils, the greater evil being to die, and the lesser one to live albeit by eating unslaughtered meat. Somehow, from this example they draw the parallel that we have to vote for a Kaafir in the Kuffr system we are residing in because of 'lesser of two evils'. Firstly, the issue of being stranded in the desert at risk of losing one's life and eating the haraam meat is one of life and death and necessity (duroorah). And even in this situation the Muslim can only eat enough meat such that he is able to recover from his ills. What is said of the one who then having sufficed his basic organic needs, he then were to go ahead and feast on the unslaughtered meat (such as Pork) such that he began to enjoy it and such that he begins to invite other Muslims to feast with him!!! Obviously it would be said that he is misusing the lesser of two evils, and by doing so, he is committing an evil! As regards to applying this principal to voting and committing Shirk there is no parallel or analogy (qiyas). Who is threatening to kill us if we do not vote? So where are the two evils such that one can chose the lesser? There is only the action to vote which is haraam or evil, and the other choice not to vote, which is obligatory.

At the same time, we can see that the "lesser evil" is based on an arrogant certainty about the consequences of the choice of the lesser evil winning or working out as one might have hoped. In fact, those Muslims who voted for Clinton in the U.S. elections as the lesser evil in 1992, Tony Blair in 1997 and Bush Jnr in 2000 found that all three of them have acted quite differently once in power than those politically naïve Muslims could have ever imagined! As well, the "lesser evil" concept applied wrongly weakens the Muslims belief in Islam as a complete and comprehensive Deen with solutions to all of mankind's problems, wherever we are on this earth. If the Muslims consistently feel obliged to vote for candidates in whom they do not believe and this principle is continually used to justify further integration into Kuffr society, many Muslims will end up feeling that Islam does not have all the solutions to man's problems- if every time Muslims adopt the Kuffr solution! Some may even reject the Deen completely, having integrated into Kuffr completely. Another common feature of those so-called Muslims who do opt for the 'lesser evil' and vote in Kuffr elections is that often this 'lesser evil' is not regarded as an evil but as a correct alternative. By these practices being present in the Kuffr societies in the West, it has to some Muslims gained a sense of legitimacy - perhaps there may even be Muslims who think of their choice as meritorious. A sign of this acceptance is that these evils are mentioned openly and discussed without any hesitancy in some quarters. If a person is facing any criminal charge, for example theft or fraud, he would not flaunt it in public. However we find these evils mentioned so openly and discussed without any hesitancy amongst those so-called Muslims in charge of the Kuffr political parties and Masjid committees. We find these 'lesser evils' mentioned so openly, one wonders if it is even regarded as wrong. The lesser evils of today were the major evils of yesterday and so on and so forth until we eventually lose all of our Islamic thoughts concepts and ideas and become a true "Westernized" Mozlem. One shudders when one thinks what the lesser evils of tomorrow would be. As Muslims, we are so fortunate that our Sharî'ah has been perfected and protected. Let us not legitimize our evils as the West has done. If we are unable to uphold the standard that Islam set, we should regretfully acknowledge our shortcomings as such and not regard our wrongs as acceptable or even waajib (obligatory) as some deviated scholars have claimed.

Secondly, with regards to the issue of Shari'ah being for the benefit of Muslims, do they forget that the Shar'iah is what has been revealed to the Prophet (saws) via the Qur'an or his actions, sayings and consent i.e. the Sunnah and not by what their own mind, 'Aql or Hawaa says. Have they not heard the Ayah in the Qur'an when Allah 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 alone knows and you do not know (however much 'Aql or wisdom you may profess to have)." [2:216]

And Allah says about those who take their own opinions, judgement and desires above the commandment of Allah:
"Do you not see those who take their own Hawaa (desires) as gods?" [45:23]

There is no place in the Shar'iah of Islam for one to decide a matter once Allah has decreed it.
"It is not for any believer, man or woman, when Allah and His Messenger have decreed a matter, to have any choice in the affair. Whosoever disobeys Allah and His Messenger has gone astray into manifest error." [33:36]

In fact the argument of benefits and interest has been refuted by Allah 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 and the Messenger and Jihad in the way of Allah, wait till the torment of Allah reaches you." [9:24]
In the above Ayah, Allah is enumerating all things that are of benefit to a Muslim, from their own lives, wealth to their business and their families. Allah has said that if these are dearer to us that Allah, His Messenger and Jihad in His way, then wait till Allah's decree in the way of punishment is upon us. It is well known that the Prophet (saws) has said in an explicit 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 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 Haraam deeds, we have been ordered to leave it completely. How then can one use the arguments of benefits?

With regards to the benefits they believe they will bring and the harms they may prevent they say it's to prevent the aggressive war policies which kill innocent Muslims around the world, to promote those Kuffaar who believe in truth who will give a good image for Islam. These are the classic arguments of those who have already decided to participate in a non-Islamic system. In order to justify their actions, they will cite benefit for Islam and Muslims as a legitimate evidence to partake in a non-Islamic system. If we were to examine the general (aam) and detailed (khaas) evidences we find that benefit is defined as that thing or action for which detailed evidences exist that permit us to benefit from it. Hence benefit (maslaha) is defined by Islam, not by our own weak and limited mind.

"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." [3:118-119]

Allah 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." [5:57]

And in another place in the Qur'an,
"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." [5:80-81]

Allah has clearly and explicitly forbidden the Muslim from ever allying to the Kuffaar, seeking their help or allowing them in authority over us. So how then can we go out and canvass for them? Will these Kuffaar leaders rule by the Shari'ah or will they rule by their own desires and by Kuffr? The answer is that they will definitely rule by Kuffr. How then can one justify choosing any of them to come into power.

A final word!

Voting for any political party that is going to work within a democratic framework and voting for or against legislation in a parliament regardless of the apparent benefits is at best Haraam, and at worst an act of Kuffr and Shirk, taking one outside the fold of Islam. Voting for a secular party in the Western systems, regardless of a noble goal and the correctness of the intention, is something that contradicts the foundations of what it means to be a Muslim and without a shadow of a doubt is something that is prohibited.

Oh Muslim! Oh you to whom Allah has given might with Islam! The call of integration (e.g. voting) is a call for further subjugation of the will of the Muslims. It is a concerted effort by the enemies of Allah to drive the Muslims to integrate into Western society and to instill into Muslims the values of Secularism. This drive towards secularizing the Muslims has already led to many Muslims suffering the consequences of Freedom. Don't you look and see the dire consequences in which Muslims have adopted the lifestyles and values they have found around them? Muslim youth have become submerged into the Kuffr culture around them. Rampant fornication, adultery and even homosexuality have found their way into the Muslim community. Muslim elders have found themselves abandoned and neglected, whereas it was previously thought that the 'old folks home' was an abode for the Kuffaar. New figures from the home office indicate otherwise. Do we as an Ummah want to continue to go down this road?

As Muslims, we must strengthen our own defenses against this Kuffr onslaught by immersing ourselves in the vast Islamic culture, actively seeking out the Haqq and not being satisfied to just imitate our so-called community leaders when they openly go against that which is known from Islam by necessity. At the same time, we need to stand together with the followers of Ahl Al-Sunnah wa'l Jamaah, wherever they are. We must enjoin the good and forbid the evil in society, stand up for Islam and Muslims, wherever they are, and strengthen our links with our Muslim brothers overseas, to maintain the "one-nation" concept.

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