عربي
Home


Articles

Articles

Representing the People in the Parliament is a Responsibility, the Vote is a Trust, and Buying the Voter`s Will is Forbidden according to Islamic Law
Author : The General Iftaa' Department
Date Added : 18-08-2024

Elections are a legitimate means of selecting representatives of the nation, oversee the government, and enact laws to serve the citizens and advance their interests. In this way, elections embody one of the mechanisms of the principle of consultation (Shura) established by Islamic law.

The responsibility of a candidate before Allah is a significant one. They should feel the weight of this responsibility and understand its importance, which will help them fulfill their duties with honesty and sincerity for the benefit of the nation and the community. Allah Says (what means): "Indeed, We offered the trust to the heavens, the earth, and the mountains, but they refused to bear it and were afraid of it. But man undertook it. Indeed, he was unjust and ignorant." [Al-Ahzab/72].

Therefore, it is forbidden for a candidate to influence the voters' decisions by offering money, bribes, or any other form of inducement, whether under the guise of gifts, assistance, charity, or meals. Abdullah ibn Amr reported that the Prophet Muhammad (peace be upon him) said: "Allah has cursed the one who pays the bribe and the one who accepts it." [Abu Dawood].

Casting a vote is also a significant responsibility that should be carried out with integrity and sincerity. Voters should be aware that they will be held accountable for this trust before Allah. Allah Says (What means): "Their testimony will be recorded, and they will be questioned." [Az-Zukhruf/19].

To clear one's responsibility before Allah, the nation, and the country in the best possible manner, a voter must adhere to two key principles:

First: To choose the fittest and best candidate for the job. This requires selecting a candidate who is strong in knowledge and expertise and trustworthy regarding the interests of the country and its people. Allah Says (What means): "Indeed, the best one you can hire is the strong and the trustworthy" [Al-Qasas/28]. This is why the Prophet Muhammad (peace be upon him) excused Abu Dharr (may Allah be pleased with him) when he asked for a position of authority, saying: "O Abu Dharr, you are weak, and it is an entrusted duty. On the Day of Resurrection, it will be a source of disgrace and regret, except for those who take it on with its rights and fulfill their obligations in it." [Moslim].

Second: The voter should cast their vote freely and according to what their religion and conscience dictate, without being influenced by gifts, bribes, or biases. Voting is a form of testimony, and it should not be subject to sale, bargaining, or flattery. Any money received in exchange for one's vote is unlawful and will be held accountable for before Allah. Allah Says (What means): "O you who have believed, do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might] consume a portion of the wealth of the people in sin, while you know [it is unlawful]" [An-Nisa`/29].

Since voting in parliamentary elections is a trust, a Muslim should uphold it and perform it correctly. It is also a testimony for which one will be held accountable before Allah. Allah Says (What means): "Their testimony will be recorded, and they will be questioned" [Az-Zukhruf/19]. Therefore, it is forbidden for a voter to accept any money or gifts, in exchange for their vote or testimony, from any candidate. This is to protect the trust and prevent unsuitable individuals from reaching positions of power. The Prophet Muhammad (peace be upon him) said: "When trust is lost, then wait for the Hour." They asked, "How will trust be lost, O Messenger of Allah?" He said: "When authority is given to those who do not deserve it, then wait for the Hour" [Bukhari]. How can a candidate who engages in such practices be trusted with the nation's affairs and resources?

As for compelling people to swear an oath to vote for a specific candidate, this is not permissible in Islamic law, neither for the one swearing the oath nor for the one compelling them. Moreover, swearing oaths for this purpose is not sanctioned. Allah says {what means}: 'Do not make Allah’s name an excuse for your oaths to prevent you from being righteous, fearing Allah, and making peace among people. And Allah is Knowing and Wise' [Al-Baqarah, 224].

In addition, if someone swears an oath to vote for a person who does not have the required qualifications for the role, they should not adhere to that oath because it is both a mistake and a sin. Instead, they should make expiation for their oath and vote for the one who is more suitable for both their religion and worldly affairs. Abu Huraira reported that the Prophet Muhammad (peace be upon him) said: "Whoever swears an oath and then sees something better, let him go with what is better and make expiation for his oath" [Moslim].

In conclusion, participating in elections and voting is permissible, and it should be accompanied by raising awareness among people about the importance of electing those who safeguard the interests of the citizens and the country, and who protect the nation's resources. And Allah The Almighty Knows Best.

 

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

What is the ruling on reciting aloud (*jahr*) in a silent (*sirriyyah*) prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Reciting aloud (jahr) in the Fajr prayer, in the first two rakʿahs of Maghrib and ʿIshāʾ, and reciting silently (isrār) in the Dhuhr and ʿAṣr prayers is a sunnah. If the worshipper recites aloud where silence is prescribed, or the reverse, his prayer is valid, although it is better to follow the sunnah, in imitation of the Prophet (peace and blessings be upon him). Abū Hurayrah (may Allah be pleased with him) said: “In every prayer there is recitation. What the Messenger of Allah (peace and blessings be upon him) let us hear, we let you hear, and what he concealed from us, we conceal from you. If you add nothing to Umm al-Qurʾān (al-Fātiḥah), it suffices, and if you add to it, it is better.” Narrated by al-Bukhārī.
Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said in al-Majmūʿ (Vol.3/389): “The sunnah is to recite aloud in the two rakʿahs of Ṣubḥ (Fajr), Maghrib, and ʿIshāʾ, and in the Friday prayer, and to recite silently in Dhuhr, ʿAṣr, the third rakʿah of Maghrib, and the third and fourth of ʿIshāʾ. All of this is by the consensus of the Muslims, together with the mutually reinforcing authentic ḥadīths on the matter. This is the ruling for the imam. As for the individual worshipper (munfarid), it is sunnah for him to recite aloud according to us and according to the majority… If he recites aloud where silence is prescribed, or the reverse, his prayer is not invalidated, nor is there a prostration of forgetfulness (sujūd al-sahw) for it, but he has committed something disliked (makrūh).” And Allah Almighty knows best.

Who is the "Capable Person" for whom the Udhiyah is recommended?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

The "Capable Person" (Al-Qadir): This refers to anyone who possesses surplus wealth beyond their own essential needs and the financial maintenance of their wife, children, or whoever is under their legal care, during the day of Eid and the three days of Tashreeq (the 11th, 12th, and 13th of Dhul-Hijjah), as this is the designated timeframe for the sacrifice. And Allah Knows Best.

Is it permissible to use unscented petroleum jelly (Vaseline) during ‘Umrah, in order to prevent skin chafing or irritation?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
According to the Shāfi‘ī school, it is permissible for someone in the state of iḥrām to use oils and creams free of perfume/fragrance on parts of the body other than the head and beard, for a genuine medical need — such as preventing skin chafing or irritation. However, applying them to the head or beard remains unlawful.
Shaykh al-Islām, Imam an-Nawawī (raḥimahullāh), says in al-Majmū‘ (Vol.7/P.279): "Oils are of two types: the first is an oil that is neither perfumed itself nor contains any perfume — such as olive oil, sesame oil, ghee, butter, walnut oil, almond oil, and similar oils. The use of this type is not unlawful anywhere on the body, except on the head and beard — where its use is unlawful without any disagreement [among the scholars]." And Allah, the Exalted, knows best.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

See More