Munir Ahmed – Voting Halal or Haraam
AI: Summary ©
The speaker discusses the importance of cooperation in society, particularly in political situations. They emphasize the need for everyone to take a stand against evil, and emphasize the importance of avoiding political shaky systems where they live in their home. The speaker also emphasizes the importance of avoiding using " naive" in political situations and reminds the audience to be careful with words and language.
AI: Summary ©
Bismillah Alhamdulillah wa Salatu was Salam ala rasulillah.
Praise be to Allah, we praise Him, we thank him and we send peace and praise on his final messenger Muhammad sallallahu alayhi wa sallam was the best example for us to follow on sent as a mercy to the whole of creation. I'd like to deal with the issue which is pertinent and very much the season for it, which is voting, or participation in elections for Muslims. Is it haram or halal, and many have spoken about it. And there's many views out there, some more controversial than others. The first thing to state
is that a peep the the the opponents of participation in elections or voting, often begin by saying, democracy and criticizing democracy and saying democracy because of democracy being a system built on shift, because it does not make a law God's sovereign. It becomes a system of Crawford and shirk. And as a consequence, we cannot participate in it. The first part of the statement, of course, is quite evident, it isn't required any expert or studious person, or alum, or a student of knowledge, to tell us that in this country, which is ruled by people who are not of the Muslim faith, that their political system, of course doesn't make a lot on God sovereign.
So that's no surprise to us. However, we must realize that that doesn't necessarily lead to the second part, or the conclusion that we cannot participate in this.
Or else. In fact, if we believe this system, to be based on shirk, and kufr,
why are we living in the first place? I will say to the brothers who suggest this idea that it is haram to participate and be part of such a system that they should catch the first one way ticket and we're willing to pay the fare for them, and go and find a place where there is a system
which is
allowing them to participate in the elections, perhaps Pakistan, Syria, Egypt. I wonder if there will be okay, participating in elections there. Oh, sorry. There's no such thing as elections in Syria, or in Egypt effectively, or even in Saudi Arabia, perhaps?
Well, on second thoughts, actually, they wouldn't even be allowed entry into Saudi Arabia, except for hygiene comrades, perhaps. And even if they went there for a job situation or to be there as a worker, they would never be given citizenship of the country,
even after working there, perhaps 1520 years. So I'm afraid that sort of the question
democracy itself, there are elements of democracy, no doubt,
which are contradicting Islam. But there's also elements of democracy, which are in
in agreement with Islamic principles, such as voting and elections are less about sold. Human beings and believers mentioning them what Amaro whom Shura, Dinah home, and the affairs, they carry them out through consultation between them.
And that's what elections are really about promoting. It is following an Islamic principle, which perhaps some Muslim countries, or many Muslim countries, or even majority Muslim countries, would take heat in applying.
But this idea that
we can't participate
in this society because its system is based on Sure, is really a foolish kind of idea. Because, really, as I've mentioned earlier, where are we going to find this utopian perfect Islamic State with God is sovereign and everything's in place.
Now these brothers can say, Oh, yes, now it is allowed for you mobile for you to participate in elections, is this state going to come down from the heavens and land and then we can all say right is perfectly landed now, so we can participate in it. Obviously, this idea is nonsensical.
The second point is, the reality is we're already living in this society, which we call our home, Britain is our home. For many of us that were born here, bred here, we raised here, especially second, third and fourth generation, this is our home. And whether we like it or not, living here means actually participating in its setup and its system. It's where we draw the line of participation or non participation. But politically, even we are participating.
We follow its laws, to nobody says, Oh, I'm not going to follow the traffic light system, brother, because this is a shock system. And I'm going I don't have to follow this law, because to follow his law, his gopher. Now, he says, I'm not going to send my children to school, because this system, the law in this country, is you have to send them to school and educate them. But the law is based on democracy should go for system. So now I'm not going to follow it. Nobody says when they get arrested for doing a crime in this country, I refuse to recognize the police or the courts. And its prisons because it is a corporate system based on shirk, and therefore, I'm not going to follow it,
well then just take the Muslim burglar who's saying that by the scruff of the neck, presenting in front of the magistrate guilty, thrown in prison. So reality is whether we like it or not. When we live here, we are part of the system. And to actually live here and follow the laws and involve ourselves in society is politics is actually being involved in the political system itself. So the only way out of that is to leave the country as I suggested earlier.
My third point is this idea that Islam doesn't allow us to follow and participate in the political setup of a shaky system,
which is where we made our home. The prophet SAW Selim, for example, in Mecca, sallallahu alayhi, wa sallam.
He, while doing the Tao on calling people to believe, and to reform to goodness and principles of justice and kindness, after Of course, belief in one God, he nevertheless recognized and accepted what was around him of the political setup. Part of that was the protection offered to him by his uncle. This was a political set of political social political setup, which allowed him safety and security to an extent from his enemies. That was protection, which was given by his uncle Abu Talib, who was mostly and stayed and mostly, we don't find the prophet SAW. So I'm saying to him, I stuck to the law. I don't want your protection because your machinery and this sort of protection system
established in MCI as part of the conference check system, so I don't want anything to do with it. God will protect me. I can't do that, because it's good for you didn't find him saying that. You look at the situation of social boycott in Mecca. In fact, more precisely, we should call it a setup of a concentration camp, which was set up by the Muslim system, the government, the leadership of Mecca, to be meted out to the public side, somebody his family in the valley have shed
a bit. A bit polyp
that for nearly three years involves suffering of the prophet SAW Islam and many believers and his wider family. What led to the break of that boycott, or that concentration and an element of it was a few disbelievers who were mustering. And yet they were following the method of the political system based on shares of Mecca. The likes of Abu al Bukhari, a sham and more time. They're the ones using the political system of Mecca, which
which was based on Sure, it was because of these kind of individuals who themselves were disbelievers and mushrik as well. It was because of them that this this
suffering of the prophet SAW Salem, and the wider family was a note and canceled. The prophesies firm did not say we do not recognize your political shift the system will have nothing to do with it. to involve in a scuffle will rather just sit at the side and suffer. No, you don't find that. Also, the prophet SAW Selim
When he been to thought, and was in a lot of distress, as I've been rejected by the people who live in a horrible manner, he actually sent Zaid, his adopted son to Mecca because this was very shortly after the the death of Abu Talib this which was the year of grief and the era of sadness. So he had lost his protection, which was part of the political setup in Makkah. So, he, he purposely sent Zaid ebonheart, to Mecca to ask some political leaders if you want to say, who have who are standing to ask for their protection so that you wouldn't be murdered on first sight as he arrived in Mecca. Some refuse, but not to him again, was one of those disbelievers Mr. Kane, who, according to the
political system on Mecca give protection to the prophet SAW Selim, so others could not harm prophesizing again, is participating, recognizing, at the same time trying to reform the people living under a system. So to reject outright is nonsensical, it is not from the Sunnah, and the way of the Prophet Salah Salem, further than that we have done from the Quran itself. Unless Martha gives us a story or lesson a call. Jesus calls himself the most beautiful story of nebby Yusuf Alayhi Salaam,
who was imprisoned in Egypt under rulership of Pharaoh and the kingdom Malik there, this was a system, a political setup of shirk, no doubt about it. So after it is released from prison, US civil Islam, the prophet of God, if it's such an evil thing, why would the prophet of God requests the pharaoh the king of the shulkie system, to become a minister in that system?
Why would Allah give us an example like that? Why did Allah not stop him and say to him, through revelation because he was under revelation? He was a prophet of God said to him, No, no, you cannot involve in the Shirky system. But usually, some grant mentions saying to the Malik the king, or the Pharaoh of the time in Egypt, saying he, Gianni Allah Hassan will make me In other words, a Minister of Agriculture to do with the horizontal arm.
So whatever he could do, he used his belief and he's the man and his taqwa and his honesty in that part of the political setup in the ministry, aware of Dawa, so he did what he could do. If that is not part of the political participation. I don't know what is
fifthly often, our brothers who are bent on calling participation in elections as gopher, they quote versus like when malum Jacobi madonsela, low fat old a guy who will Kathy rune and, and when Malcolm jacobina Angela lafell, like I will first akun a fat guy whom will almost volley moon all these are mentioned, but they don't mention in context. In other words, Allah smart Allah says whoever does not judge
with what Allah has sent down. Such are those who are wrongdoers, such as those who are kaffee rune disbelievers, such as those who are farcical, who are sinners who do wrong.
This idea is context must be understood. It wasn't sent just willy nilly to apply to non Muslims having their political setup. gneissic talk about participation in voting elections. It was initially sent in regards to the suburb of Babel newzoo, the Jews, some Jews of Medina, were dealing with a situation where they had a Jewish man and woman who committed adultery. They wanted not to follow the Torah. And they asked the prophet SAW slim to arbitrary and give the judgment when the prophet SAW Selim came, which is reported and authentic Cadiz. To these Jewish rabbis or scholars who are gathered, he had with him up to likeness Salaam who was a Jewish convert to Islam. He asked
them to put the Torah on a pillar,
a pillar out of respect for the Torah and asked him to read in regards to the punishment for adultery. So the rabbi or person reading from the Torah covered up the part which mentioned the punishment of adultery, as as far as Judaism was concerned. Underline Islam told the prophet SAW some what was going on. The key was the rabbi who was reading the Torah was missing out the part which makes him the punishment. Anyway, the profits are slim judged according to the Torah.
And Allah smart Allah in the IR the followed, mentioned cricket
sizing the rabbis and the Jews involved in this situations. And then mentioning that those who do not judge by what Allah has sent down as people like this
in all situations in our life, those believers who don't judge by what Allah has sent down, then they are like coffee room like they are rejected. They are like wrongdoers of London, our bus famously said in this regards to this area, for example, he said, this is not covered of belief, you don't become caffeine, but it is Cofer without leaving Islam. Though last night I used the word Taos and others have been for example, they said it is Kufa de una cosa. It is this belief, but not this belief that you become Catholic actually. But the word capital is being used to show that even though you believe because it was used for believers who believed in God, but it says though, as
though you are rejecting what Allah has sent, Now, of course, when we apply it now, it means that if a Muslim in any walk of life, refuses to follow which Allah sent down
to make any kind of judgment, then in that situation applies to them. They are like fossick, they are like volumes, wrongdoers, and they are like after, as though they have rejected what Allah sent as long as and depending on what ability they have.
So it only applies to a Muslim ruler who's been appointed, and is ruling in a country
where he has the ability to implement the Sharia, and God is sovereign, and he refuses to do so then he will come under the category of this is nothing to do with voters and elections or anything. In fact, there's nothing in the Quran. And we have to be very careful, I'll come back to this point. But nothing in the Quran as soon as saying
elections and voting in a non Muslim society is wrong. And so before we say that, we must be very careful
without having any evidence that clearly says, My sixth point is that
when we have a situation, and of course, there is going to be no utopia that the angels are going to bring the Islamic State down on his one day, and everything perfectly in place. And now we can see we can have electrical involvement, that thing's not going to think like that is obviously naive. What do we do in the meantime, then? Do we just sit on the sidelines? Are we brothers saying therefore we sit on the sidelines idle? and telling people is her arm that's it?
her arm therefore all over the world? Actually, if you really to analyze the situation of Muslims all around to have political participation anywhere? Because you know, where do we find the Sharia has been set up for us perfectly to get involved. So what do we do in the meantime, I'm gonna build my roof on a nail Moncure to strive for good and against evil has been prescribed. And it is part of our obligation as believers that we try and better any society, any community that we're involved in.
at any level that we can, whatever our ability that we don't sit idle. And part of that of course, is Khurana make it clear for believers, who as part of a duty of being believers, to be involved in another model Fernando Moncure.
Allah smarter, for example, says continue hi Rama, you are the best of people, or collegiate Linda's brought out chosen for the benefit of humanity. That morona Bill maruf Why don't you stand for that which is right? We're done home run you'll want a stand against the forbidden which is evil. What do we know now? Why do you believe in Allah and Allah and Allah smart Allah says what I want everyone taqwa,
cooperate with anyone, or all that which is good, and towards piety and God consciousness. So that cooperation is needed for us at every level of society. If we can change something, if we can change something
through
even to a degree of 1% better, then we must make the effort to do that. It is not the idea that we must have 100%
and then we'll be satisfied then we'll do something good. Yeah, if we have 90% 80%, then we're not we're not going to do anything. under percent is not going to come to bring about change in any society, social or political requires effort and involvement, like the involvement of use of alayhis salam, like the involvement of the prophets.
sallallahu alayhi wa sallam, so involvement,
to better things at a social and political levels, where we find corruption, the way to remedy is to get involved. And sure what is goodness, and what is justice, by our example and by our words. So
in other words, we must make effort at a socio political level. And you'll see rarely actually, at times, it becomes not just mobile, not just allowable, to participate in elections and voting, but it becomes actually obligatory, to involve ourselves in participating in elections. You have, for example, candidates. And this is a misconception again,
you have candidates, and this is my seventh point.
And people think that voting and electing a candidate is like promoting everything that this person stands for, or everything the party stands for, which is not true. Voting is selection. And in selection, this is in Camelot, firstly, is nothing to do with Akita or belief or to do with Eman or shitcan anything. Here we're looking at society, and its ongoings a society in which we live in, we made our home. So any laws, anything that these candidates or these parties are promoting are going to have a direct effect on us. If we can better any of these
better any of these for society as a whole, then we need to be involved. So selecting a voting a candidate purely means that you weigh up the pros and cons that you are not agreeing with everything that they stand for, but you're going to vote them on the basis of some things which are a priority for you.
All candidates are not equally evil, and equally good. All parties don't have exactly the same laws
of benefit or harm for us. So there's always situations where you have two candidates in front of you. And
one may have
may be standing for and promoting issues, which are more harmful or less beneficial to you compared to candidate B, for example. Yeah, and when I talk about issues, some people say, or Islamic issues, I've heard people, scholars and others say, Islamic issues, like there might be Islamic phobic. Yeah, which is obviously very black and white, or what their views are on Palestine, Iraq and Syria, and the war on terror. But these are not the only stomach issues, brothers and sisters, is not the education of my children and a sonic issue. So if a candidate who is promoting better education, better quality of teachers, more money being spent in schools, I would favor that candidate. My
children are going to the schools here and educating here.
University fees, if a candidate saying they're going to reduce from 9000 to 6000, then I would look at that that is University fees. And our expenditure, not an Islamic issue is crime, not an Islamic issue. If somebody is trying to promote more severe punishment for burglars and thieves and murderers,
and somebody who's soft on it, or soft on drugs, then I will compare those candidates, these are all Islamic issues, actually, to ignore these issues, the environment, the health, our health, to ignore these issues, is to be actually doing wrong. And to think that they are not Islamic issues, is actually ignorance. So no doubt these are Islamic issues that that we have in front of us, and someone could make it even if in any of these areas, even make a difference of 1% betterment or 1% less harm than we would push and go towards that candidate. This is how we should look at it. What it becomes more serious and dangerous for us is that if you have a candidate who is blatantly
not only negative in many of these issues, but on top of that blatantly Islamophobic
is spreading bad things about Islam, and one who is not doing that, who is more positive towards Muslims.
And we find it in a constituency that there's plenty was Muslims there. If we were to not vote for a candidate who is more favorable towards Muslims and towards Islam, not that he's become a Muslim is a non Muslim. Still, it doesn't have to become a Muslim. If we don't vote for this
Candidates, we know for sure that the other Islamophobic candidate is going to get into
and win the election and get into the at the seat of power.
If we were to follow this idea that voting is wrong, we'll just sit by the sidelines. And this will allow the summit for phobic candidate to to win, as a consequence, that could lead to a worsening of situation for Muslims. For us living in this society, this would be
representable. In other words, it's an obligation for us to get involved, and to not get involved would actually be a sin in my opinion. So the idea is that we don't just sit at the sidelines, backing from the sidelines, or just making judgmental comments. But whether we like it or not, we have to understand, to not vote, is being political,
to not vote is actually participating. As an example, I've just given, you know, abstaining from voting is a political statement.
So my point coming back to earlier on living in this society, we are already involved in its politics, whether we like it or not.
The next point is that this idea that we have candidates, they are sinners, they are non Muslims, even Muslims are not very good candidates, you know, they promote homosexuality, or they have affairs and their oldest business.
We are where we are. And we have to look at lesser of two evils. And whatever will give us greater benefit, or less harm with what we have in front of us. If we think that perfect end, angelic candidates are going to land from the heavens. And then we'll say, Oh, yes, this person never committed a sin, Muslim prays five times, and now we can, and the system is all perfect. Now we can vote for this person, then we live in cloud cuckoo land because it's not going to happen. And reality is brothers and sisters, that even when we look at the Islamic history, after the prophet SAW Islam, what do we say we say full of urashima, everybody's very clear, or only about four, some
say five, with the second Omer coming. Towards the end of the first century, hedra. The rest of them, we had the philosopher, but we had all kinds of philosopher, they don't come into the category of the rightly guided ones, why don't we call them rightly guided, because amongst them were largely mean, those who were oppressors and tyrants, there were four SOHC amongst them, those who were drinkers and involved in all kinds of corruption. But the khilafah continued, and the Olimar still give majority were giving back to these
these leaders and that political setup. At the same time, these Olimar these Aloma were advising, trying to reform from within the system, not rejecting the system, not rejecting alpha. so alpha continued, but if we didn't have a perfect alpha in history, as many people think,
last point, really,
is that this rhetoric of haram to vote and Cofer to vote and as though you become a kafir, if you elect convert, is a very dangerous and ignorant ignorant rhetoric. And I would want those who are involved in it to be careful of it. Because as I suggested earlier, to make things Haram, and this is in more alert not to do with al Qaeda, not to do with the issues of belief or disbelief. This is a more armella thing to do with society is settle. We have no evidence from the Quran and Sunnah. Absolutely. We have contrary to that from the Quran. So now as I presented to you, from the life of the prophet SAW stone from use of lifestyle story, contrary to that, to say that actually we should
participate in election and in the political process, to make things better for the whole of humanity, not just for us, and even if we can make it better to a degree or one 2% half percent, that is still worth doing for that. And at time, it is incumbent on us to be involved. That is part and parcel of being a Muslim. Allah subhanaw taala when he says, well, in namaha, run our rock bill for ye Sha na na minha Omar button, say, surely, my lord has only forbidden that which is lewd,
that which is lewd and dirty, that from that which is open and hidden in that ayah amongst the things which are made
Haram. Allah also says what an takuna Allah Allah He may Allah tala moon, what is also Allah made Haram is that you say about Allah which you have no knowledge.
Some Allah said this is not just to do with sure, but to do with also making claims from Allah and His Messenger, that alignment disarm. Whereas you whereas you have no evidence for that, to, to say that that's why Allah in the past actually, unless something was clear cut from the Quran Sunnah it came with the word of being forbidden and haram and to stay away from they were very careful when they came to using analogy of chaos, especially in more MLF in the social political situation. They were very careful in using the word haram This is all a matter of knowledge, not like the, the tokens A penny for to Allah that we get nowadays, which we don't call Allah ma really. These are ma
would say at best, in my opinion, would my chaos analogy I would say I dislike it, stay away from it. So be careful with what word you use. Be careful throwing around haraam and shirk, especially unbelievers are trying to make things good for you and for others in today's society melawati guidance and forgive us keep us on sight almost again. anything good is only from Allah any mistake is mine am Allah forgive me a call call was tough at all. I will leave will I come in now who will afford Rahim?