VOTING FOR NON MUSLIM LEADERS

 

VOTING IN ISLAAM

 

In Islam, voting in a non-Islamic country or state is permissible (and sometimes encouraged) if it serves a just purpose, benefits the Muslim community, or prevents greater harm. Below are references from the Quran and Hadith (in Arabic and English) that support this view, along with scholarly explanations.

 

**1. Quranic Principles on Justice, Consultation, and Cooperation**

 

**A. Upholding Justice (Quran 4:58) **

 

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ

 

 *"Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people, judge with justice."*

 

- Voting is a trust (Amanah) and should be used to support justice.

 

- Muslims should vote for leaders/policies that uphold fairness and oppose oppression.

 

 

**B. Shura (Consultation) in Governance

(Quran 42:38) **

وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ

 

 *"And whose affair is [determined by] consultation among themselves."*

 

**Relevance: **

 

- Voting is a modern form of *shura* (collective decision-making).

 

- Muslims should participate in systems that allow community input.

 

 

C. Cooperation in Goodness and Piety

(Quran 5:2) **

 

 **وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ**

 *"Cooperate in righteousness and piety, but do not cooperate in sin and aggression."*

 

**Relevance: **

 

- Muslims should vote to promote good (e.g., justice, welfare) and oppose evil (e.g., corruption, oppression).

 

 

 **2. Hadith on Preventing Harm and Choosing the Lesser Evil**

 

**A. Changing Evil with One’s Hand, Tongue, or Heart**

 

** (Sahih Muslim 49): **

 

مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ

 

 *"Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart—and that is the weakest of faith."*

 

**Relevance: **

 

- Voting is a means to oppose injustice and promote good.

 

- If Muslims can influence policies for the better, they should do so.

 

 

 **B. Choosing the Best Available Leader (Hadith on Leadership) **

 

** (Sunan Abu Dawood 3428):**

 

مَنْ وَلَّى رَجُلًا عَلَى عِصَابَةٍ وَفِيهِمْ مَنْ هُوَ أَرْضَى لِلَّهِ مِنْهُ فَقَدْ خَانَ اللَّهَ وَرَسُولَهُ

 

 *"If someone appoints a man as a leader over a group while there is someone among them more pleasing to Allah than him, he has betrayed Allah and His Messenger."*

 

**Relevance: **

 

- Muslims must vote for the most qualified and righteous candidate available.

 

- In non-Muslim countries, they should support the least harmful and most beneficial option.

 

 

 **3. Scholarly Opinions (Fatwas) on Voting in Non-Muslim Countries**

 

Many contemporary scholars permit (or even encourage) voting in non-Muslim democracies if it:

 

1. **Protects Muslim rights** (e.g., against Islamophobia).

 

2. **Promotes justice** (e.g., fair policies for minorities).

 

3. **Prevents greater harm** (e.g., blocking oppressive laws).

 

**Examples: **

 

- **Sheikh Yusuf Al-Qaradawi** (Fiqh of Minorities) said Muslims should participate in elections to serve justice.

 

- **Islamic Fiqh Council of Makkah** ruled that voting is permissible if it benefits Muslims and upholds moral values.

 

 

 **Conclusion: Can Muslims Vote in Non-Islamic States? **

 

✅ **Yes, if: **

 

- The vote supports justice, welfare, or prevents harm.

 

- The candidate/policy aligns with Islamic ethics.

 

 

❌ **No, if: **

 

- The vote supports oppression, corruption, or anti-Islamic policies.

 

 

Muslims should weigh the benefits (maslaha) and harms (mafsada) before voting, ensuring their choice aligns with Quranic and Prophetic guidance.

 

 

 

The question of whether Muslims can vote for a non-Muslim woman leader in a non-Islamic state is a topic of Islamic jurisprudence (*fiqh*) and has been debated by scholars. Below are proofs from the **Quran**, **Sunnah**, and **scholarly opinions** 

 

 

 **1. Quranic Evidence (الدليل القرآني) **

 

A. The Principle of Justice and Cooperation in Good (العدل والتعاون على البر)

 

**Quran 5:2 (Surah Al-Majidah):**

**{وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ}**

*"And cooperate in righteousness and piety, but do not cooperate in sin and aggression."*

 

- **Explanation: ** Voting for a just leader—even if non-Muslim or female — falls under *"cooperating in righteousness"* if she promotes justice, security, and welfare for society.

 

B. The Story of the Queen of Sheba (قصة بلقيس) 

 

- **Quran 27:23-44 (Surah An-Naml): **

 

- Allah mentions the Queen of Sheba (*Balqis*) as a wise and just ruler, and her people followed her leadership.

 

- **Implication: ** Islam does not inherently prohibit female leadership if she is competent.

 

 

 **2. Hadith Evidence (الدليل الحديثي) **

 

A. The Hadith of Abu Bakr and the Leadership of a Non-Muslim Tribe**

 

 

- **Sahih Bukhari (حَدِيثُ أَبِي بَكْرٍ): **

 

- The Prophet (ﷺ) accepted the leadership of a non-Muslim chief (*Al-‘Ala’ ibn Al-Hadrami*) over some affairs in Bahrain.

 

- **Implication: ** Competence matters more than faith in governance in a non-Islamic state.

 

 

B. The Hadith on Obedience to Authority

(طاعة ولي الأمر) 

 

- **Sahih Muslim: **

 

**"اسْمَعُوا وَأَطِيعُوا وَإِنْ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ"**

 

*"Listen and obey, even if a slave is appointed over you."*

 

- **Implication: ** Obedience is due to just authority, even if the leader is not ideal in status or gender.

 

 

 **3. Scholarly Opinions (آراء العلماء) **

 

A. Permissibility Based on Maslaha (المصلحة العامة) 

 

- **Ibn Taymiyyah (رحمه الله): **

 

- Ruled that a non-Muslim can be appointed for administrative roles if they are the most competent.

 

- **Sheikh Yusuf Al-Qaradawi: **

 

- Allowed voting for non-Muslims in non-Muslim countries if they uphold justice and prevent greater harm.

 

 

 **B. Modern Fatwas (فتاوى معاصرة) **

 

- **European Council for Fatwa and Research: **

 

- Permits voting for non-Muslim leaders in democratic systems if they protect Muslim rights better than alternatives.

 

- **Sheikh Abdullah bin Bayyah: **

 

- Emphasizes that Muslims should participate in politics to secure justice and welfare.

 

4. Conditions for Permissibility (شروط الجواز) 

 

1. **The leader must uphold justice and not oppress Muslims. **

 

2. **There is no better Muslim candidate available. **

 

3. **Voting for her serves the greater good (*maslaha*). **

 

4. **She does not promote Anti-Islamic policies. **

 

 

**Conclusion (الخاتمة)**

 

- **Islam prioritizes justice, competence, and public welfare. **

 

- **If a non-Muslim woman leader is the best choice for maintaining stability and rights, voting for her is permissible. **

 

- **Muslims should engage in politics to promote good and prevent harm (*darar*). **