Taking Awliyã' besides Allãh (تعالى) in the Name

Of

Maslahah

اء ما ن هللا حيمك تهنم يف ما مه ف واذلن اختذوا من دوه أ و ىل هللا زفى ا ال لرتوان ا ن هـحدمه ا خيخفون ا

هللا ال هيدي من و اكذب نفار

―And those who take Awliyã‘ besides Him (say): ‗We worship them only that they may bring us

near to Allãh.‘ Verily, Allãh will judge between them concerning that wherein they differ. Truly,

Allãh guides not him who is a liar, and a disbeliever.‖ (Az-Zumar: 3)

by

Sa‘īd bn Talhah

9 Ramadãn, 1436

(26 June, 2015)

Soldier Of Tawhīd

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Introduction

ثسم هللا ارمحن ارحمي

رىض، واحلفغ مما ىر امحلد هلل اذلي داان ل سلم، ومن ؿيا ت، وأ خرحا يف خري أ مة؛ فسب هل اخوفق ملا حية و

سخط. واص لة واسلم ؿل أ رشف املرسنيو

After receiving respite until the Day of Judgement, Shaytãn declared war against mankind stating that

his ultimate objective is to prevent the children of Ãdam (عليه السالم) from worshipping Allãh (تعلى)

Alone, without any partners. This enemy of mankind has sworn to lie in wait against the slaves of

Allãh (تعلى), on His Straight Path, in order to achieve his evil objective. In addition, he has promised

to beautify the path of misguidance in an attempt to entice the son of Ãdam ( السالم عليه ) into disobeying

his Most Gracious Lord. Thus he (لعمه هللا) said:

غوهنم أ مجـنيرب مبا أ غ رض، ول نن هلم يف ال ز دين ل و

―O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on

the earth, and I shall mislead them all.‖ (Al-Isrã': 39)

The notion that the Muslims, who are living under the tyrannical rule of democracy, are faced with

only a choice between two evils, and thus must participate in the democratic process to avert the

greater thereof, is but one of the deceptions of Shaytãn. This brief article aims to clarify the

misconception surrounding this issue, which has become prevalent amongst the Muslims residing in

the lands of the disbelievers. The importance of exposing the evil of this misconception cannot be

over emphasised, as failure to acknowledge the falsehood of this notion results in the slave falling into

that which nullifies Tawhīd (monotheism). And success comes only from Allãh (تعلى).

Taking Awliyã‘ besides Allãh (تعلى)

It is known by necessity, according to the principles of Islãm, that democracy is a polytheistic system

of governance and it is therefore Harãm for the Muslim to participate in this process. This is due to

the fact that under this system of governance the supreme power of legislation lies with the people, a

doctrine which violates the most fundamental principle of Islãm, i.e. Tawhīd. Allãh (تعلى) says:

اوال رشك يف حمك أ حد

―And He makes none to share in His Hukm (i.e. Rule, Governance, Judgement, etc.).‖ (Al-Kahf: 26)

Hence, the Muslim is obliged to disbelieve in and reject every form of governance other than the

Islamic system of justice. Indeed, the believer is obliged to follow the Book of Allãh (تعلى) in every

aspect of life, as well as to refrain from adopting laws and systems of governance other than that

which He (تعلى) has revealed to Muhammad (ملسو هيلع هللا ىلص). Allãh (تعلى) says:

اء، كل ما ثذهرون مك من رجمك وال ثددـوا من دوه أ و اثحـوا ما أ ىزل ا ―Follow what has been sent down to you from your Lord, and follow not any Awliyã‘ besides Him.

Little do you remember!” (Al-A‟rãf: 3)

Consider Allãh‟s Statement: “and follow not any Awliya‟ besides Him”. This indicates that the act of

following other than that which Allãh (تعلى) has revealed is equal to taking others as Awliyã‟ (friends,

protectors or guardians) besides Him – an act which nullifies Tawhīd and thus causes one to exit the

fold of Islãm. In commenting on this Ãyah, Imãm al-Qurtubī (رحمه هللا) said:

ا. ولك من ريض مذحا فب ي ذزل ، وال ثخخذوا من ؿدل ؾن دن هللا و واملـين: ال ثـحدوا مـ غري

اؤاملذة أ و

―And the meaning is that you should not worship anything besides Him, and nor should you take

whosoever deviates from Allãh‘s Dīn as a Walī. Anyone who is pleased with a particular Madhhab

(i.e. doctrine, teaching, policy, ideology, etc.), then the people of that Madhhab are his Awliyã‘.‖

(Al-Jãmi‟u li-Ahkãmil-Qur‟ãn)

Therefore, whoever is pleased with democracy as a system of governance and a way of life is guilty of

taking Awliyã‟ besides Ar-Rahmãn. And these Awliyã‟ are none other than the politicians who

legislate laws, which contradict the Divine Sharī‟ah, on behalf of those whom they claim to represent

– i.e. the general populace.

A Sad State of Affairs

Many of those who have fallen into this type of major Shirk (polytheism) erroneously assert that they

are not worshipping these legislators, who have appointed themselves as lords besides Allãh (تعلى),

but are merely using them as a means to attain some form of “Maslahah” (i.e. benefit, interest,

advantage, etc.) – thereby imitating those who preceded them in Kufr (disbelief) and Shirk and about

whom Allãh (تعلى) says:

اء ما ن هللا حيمك تهنم يف ما مه ف واذلن اختذوا من دوه أ و ىل هللا زفى ا ال لرتوان ا ن هـحدمه ا خيخفون ا

هللا ال هيدي من و اكذب نفار

―And those who take Awliyã‘ besides Him (say): ‗We worship them only that they may bring us

near to Allãh.‘ Verily, Allãh will judge between them concerning that wherein they differ. Truly,

Allãh guides not him who is a liar, and a disbeliever.‖

(Az-Zumar: 3)

Indeed, they are those about whom Allãh ( علىت ) says:

ن اصات خريا اظلن ت، وا ن أ صاتخ فذية اهلة ؿىل وهج خرس ومن اياس من ـحد هللا ؿىل حرف، فا

خرة، ذزل و اخلرسان املحني. دؾوا من دون هللا اك ال رض زما ال ادلها يفـ، ذزل مه اضلل وال

ـ احـد دؾوا ملن رص أ كرب من هفـ، حئس املوىل حئس ا ضريو

―And among mankind is he who worships Allãh as it were upon the edge: if good befalls him, he is

content therewith; but if a Fitnah strikes him, he turns back on his face. He loses both this world

and the Hereafter. That is the evident loss. He calls besides Allãh unto that which can neither harm

him nor profit him. That is a straying far away. He calls unto him whose harm is nearer than his

profit; certainly an evil Mawlã and certainly an evil `Ashīr!‖ (Al-Hajj: 11-13)

Imãm Ibn Kathīr (رحمه هللا) said:

رسائي، ؾن ايب حصني، ؾن سـد جرامي جن احلارث، حدزيا حيىي أ يب جىري، حدزيا ا وكال احخاري: حدزيا ا

ن ودلت (ومن اياس من ـحد هللا ؿىل حرف) جن حدري، ؾن اجن ؾحاس كال: اكن ارخي لدم املدية، فا

ثذج خهل، كال: ذا دن سوءذا دن صاحل، وا ن مل ثدل امرأ ث ومل امرأ ث غلما، وهخجت خهل، كال

“Al-Bukhãrī recorded that Ibn `Abbãs said: ‗(And among mankind is he who worships Allãh as it

were upon the edge) People would come to Al-Madīnah (to declare their Islãm) and if their wives

gave birth to sons and their mares gave birth to foals, they would say, `This is a good religion,’ but if

their wives and their mares did not give birth, they would say, `This is a bad religion’.”

(Tafsīrul-Qur‟ãnil-„Azīm)

There is absolutely no difference between these people and those in our midst today who abandon

Islãm in order to seek “Maslahah” in another religion, i.e. democracy. They are both guilty of

worshipping Allãh (تعلى) as it were upon the edge, taking Awliyã‟ besides Him in order to secure

worldly gains. How deluded they are in their attempt to justify their impure methodology and thus

they attribute to Ar-Rahmãn that which is not befitting of Him (تعلى). And that is their claim that they

are in a situation in which they are faced with only two options, hence they must choose the “lesser

evil” thereof. Again they imitate those who preceded them in Kufr, about whom Allãh (تعلى) says:

ثلوون ؿل هللا وا ذا فـوا فاحضة كاوا وخدان ؿهيا ن هللا ال ب مر ابفحضاء، أ ما ءاابءان وهللا أ مران هبا. كي ا

ميوا وحو مك مك ؾيد لك مسجد وادؾو خمصنيال ثـمون. كي أ مر رىب ابلسط وأ ك هل ادلن، نل تدأ

هنم لا دى وفرلا حق ؿهيم اضلةل، ا اء من دون هللا وحيس حون أ هنم ثـودون، فر و اختذوا اض اظني أ همخدون

―And when they commit a Fãhishah (an immoral act), they say: ‗We found our fathers doing it,

and Allãh has commanded it for us.‘ Say: ‗Nay, Allãh never commands Fahshãh. Do you say

about Allãh what you know not?‘ Say: ‗My Lord has commanded justice and that you should face

Him only, in every Masjid and invoke Him only, making your religion sincere to Him. As He

brought you (into being) in the beginning, so shall you be brought into being again.‘ A group He

has guided, and a group deserved to be in error; (because) surely, they took the Shayãtīn as Awliyã‘

instead of Allãh, and think that they are guided.‖ (Al-A‟rãf: 28-30)

The hearts of the disbelievers are alike; therefore those who seek to justify the Muslims‟ participation

in the democratic process blame Allãh (تعلى) for their evil deeds, and fabricate lies against Him, by

claiming that He (تعلى) has left them with no option but to indulge in Shirk and Kufr! Verily, it is none

other than the Shayãtīn, who have been taken as Awliyã‟ besides Allãh (تعلى), that have caused many

to exit the fold of Islãm as a result of embracing democracy and adopting it as a means to achieve

worldly gains. The Prophet (ملسو هيلع هللا ىلص) said:

أ حهتم اض اظني فاحذاهتم ؾن دهنم وحرمت ؿهيم ان أ حت هلم وا ين خلت ؾحادي حفاء لكم، وا هنم

رشهوا يب ما مل أ ىزل ت سعاان وأ مرهتم أ ن

―(Allãh said) I created all of my servants Hunafã‘ (i.e. monotheists) but the Shayãtīn came to them

and deviated them from their religion, making Harãm upon them what I have made halãl for them

and ordering them to associate partners with Me – for which I have sent down no authority.‖ (Muslim: 2865)

Seven Important Points

The scholars and Imãms, who use beautiful speech to deceive the masses into believing that it is

permissible to seek “Maslahah” through democracy, are from among the Shayãtīn who have caused

many to stray from the path of guidance. In order that the slave may safeguard him/herself from

falling into this evil plot of Shaytãn, it is imperative for him/her to understand the following points:

Point No. 1: Sins do not become permissible by the intention of the one who commits them, but only

by specific Shar‟ī evidence. Allãh (تعلى) says:

ن اذلن فرتون ؿىل هللا وثلووا ملا ثصف أ سذمك اىذب ذا ذا حرام خفرتوا ؿىل هللا اىذب، ا حلل و

اىذب ال فحون، مذاع كي وهلم ؿذاب أ مي هللا

―And do not describe what your tongues have lied about, saying: ‗This is lawful and this is

forbidden,‘ to invent lies against Allãh. Verily, those who invent lies against Allãh, will never

succeed. A passing brief enjoyment (will be theirs), but they will suffer a painful torment.‖ (An-Nahl: 116-117)

The Prophet (ملسو هيلع هللا ىلص) said:

من معي معل س ؿ أ مران فو رد

―Whoever performs an act that is not in accordance with our affair (i.e. Islãm) it will be rejected.‖ (Muslim: 1718)

An example of a sin that is permitted under certain circumstances, based on Shar‟ī evidence, is the

consumption of Harãm food in times of necessity. The supporting evidence for this is Allãh‟s

Statement:

يل حمرما ه رحس أ و فسلا أ ي كي ال أ خد يف ما أ ويح ا ال أ ن ىون مخة أ و حلم خزنر فا ؿىل ظامع عـم ا

رحميهللا ت، مفن اضعر غري ابغ وال ؿاد فا ن رتم غفور غري

―Say: ‗I find not in that which has been revealed to me anything forbidden to be eaten by one who

wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth, or the flesh of swine;

for that surely is unclean (Rijs), or that which is slaughtered in the name of other than Allãh. But

whosoever is forced by necessity without willful disobedience, nor transgressing due limits; (for

him) certainly, your Lord is Oft-Forgiving, Most Merciful‘.‖

(Al-An‟ãm: 145)

Thus, this Ãyah serves as Shar‟ī evidence supporting the permissibility of consuming Harãm food

when one is compelled by necessity. One is therefore free of blame in this case – as long as he fulfills

the conditions stipulated in the above quoted Ãyah.

Just as the slave‟s intention to prevent starvation did not make the consumption of Harãm food Halãl

in times of necessity, rather its permissibility was sanctioned by Allãh (تعلى), likewise the Muslim‟s

intention to secure a “Maslahah” does not legitimise his participation in the democratic process. Those

who assert otherwise are duty bound to provide Shar‟ī evidence supporting their claim.

Point No. 2: The fact that democracy is a system of Shirk means that participation in this process can

never be considered Halãl under ANY circumstances. This is due to the fact that Shirk falls into the

category of Muharramãt (i.e. prohibited things) which have never been Halãl in ANY of the Divine

Laws revealed to the Messengers (عليهن السالم). Shaykhul-Islãm Ibn Taymiyyah (رحمه هللا) says:

ن احملرمات ك ارشع مل حح م صئا ال رضورة وال غري رضورة، اكرشك، سلن )أ حدل( ما لعؽ تب نا

رتـة املذهورة يف كوهل ثـاىل وافواحش، والول منا حرم ريب {:ؿىل هللا تغري اـمل، واؼمل احملض. ويه ال كي ا ما مل زنل ت سعاان وأ ن ثلووا وأ ن جرشهوا ابهلل افواحش ما ػر مهنا وما تعن واال مث واحغي تغري احلق

حح مهنا فذ ال ص اء حمرمة يف مجؽ ارشائؽ وتخحرميا تـر هللا مجؽ ارسي ومل ،}ؿىل هللا ما ال ثـمون

ذا أ ىزت يف ذ اسورة املىة حوال و صئا كط وال يف حال من ال

“The Muharramãt are of two types: (one of them concerns) the things which the Sharī’ah certainly

allows nothing of, be it for the sake of necessity or not, such as Shirk, Al-Fawãhish (great evil sins,

every kind of unlawful sexual intercourse etc.), saying things about Allãh without knowledge and

unjustified oppression. These are the four things mentioned in His Saying Ta’ãlã: {Say: ‗(But) the

things that my Lord has indeed forbidden are Al-Fawãhish whether committed openly or secretly,

sins (of all kinds), unjustified oppression, joining partners with Allãh for which He has given no

authority, and saying things about Allãh of which you have no knowledge}. So these things were

forbidden in all Divine Laws. Besides, Allãh sent all the Messengers to forbid them and He allowed

nothing of them on any occasion. This is why (this Ayah) was revealed in this Makkan Sūrah.”

(Majmū‟ Al-Fatãwã: 14/470-471)

Consider the Shaykh‟s statement ―This is why (this Ayah) was revealed in this Makkan Sūrah.‖

Verily, the Makkan period was one of extreme hardship for the believers – who were small in number,

weak, and ruthlessly persecuted. Despite this fact, they were not permitted to indulge in Shirk and

were prohibited from inclining towards the Mushrikīn. There is absolutely no Shar‟ī based evidence

supporting the notion that the believers, during the Makkan period, were permitted to participate in

the Shirk committed by Quraysh under the guise of securing a “Maslahah”. To the contrary, when the

Mushrikīn tried to tempt the Prophet (ملسو هيلع هللا ىلص) into compromising his message, promising to practise

Islãm for one year if he would participate in their evil practices for the same period of time, Allãh

:said (تعلى)

ؿاتدون ثـحدون. وال أ همت ؿاتدون ما أ ؾحد. وال أ ان ؿاتدون ما ؾحدمت. وال أ همت كي اي أ هيا ااكفرون! ال أ ؾحد ما ما أ ؾحد، مك ديمك ويل دن

―Say: ‗O disbelievers! I worship not that which you worship. Nor will you worship whom I worship.

And I shall not worship that which you are worshipping. Nor will you worship that which I

worship. To you be your religion, and to me my religion‘.‖

(Al-Kãfirūn: 1-6)

The Muslim is therefore obliged to not only disbelieve in democracy, but is also religiously bound to

reject it and abstain from participating in this polytheistic process. Allãh (تعلى) says:

ه مبا ثـمون تصري. و فاس خلم نل أ مرت ومن اتب مـم، وال متسمك ايار ثعغوا، ا ىل اذلن ػموا ف الحرنيوا ا

اء مث ال ثيرصون وما مك من دون هللا أ و

―So stand firm and straight as you are commanded and those who turn in repentance with you, and

transgress not. Verily, He is All-Seer of what you do. And incline not towards those who do wrong,

lest the Fire should touch you, and you have no Awliyã‘ besides Allãh, nor would you then be

helped.‖ (Hūd: 112-113)

Standing firm upon the teachings of Islãm, and refraining from transgressing the limits set by Ar-

Rahmãn, is thus obligatory upon every Muslim. Likewise, it is a religious duty – binding upon every

believer – to shun the disbelievers and not incline towards them, thus comproming with those who

hate what Allãh (تعالى) has revealed. Indeed, such an act is major Kufr against which the Most High

warned His noble Prophet (ملسو هيلع هللا ىلص) saying:

وال أ ن زحداك لد وا ن اكدوا فذيوهم ؾن اذلي أ وحيا ، وا ذا الختذوك خل. و م خفرتي ؿيا غري ا

ذكاك ضـف احلاة وضـف امللت، مث ال جتد زل ندت ذا ل هيم كل. ا ؿيا هصريا حرهن ا

―Verily, they were about to tempt you away from that which We have revealed to you, to fabricate

something other than it against Us, and then they would certainly have taken you as an intimate

friend! And had We not made you stand firm, you would nearly have inclined to them a little. In

that case We would have made you taste a double portion in this life and a double portion after

death. And then you would have found none to help you against Us.‖

(Al-Isrã': 73-75)

Point No. 3: Kufr is only excused when it is committed under Ikrãh. The Arabic word “Ikrãh” means

“force, coercion, compulsion etc.” and “Mukrah,” which comes from the word “Ikrãh,” literally

means “one who is forced.” The act of deliberately falling into Kufr is therefore only excused when

one is compelled to do so and thus acts against his own will whilst his heart is at rest with Īmãn. Allãh

:says (تعلى)

ال من مياه ا مك من رشح ابىفر صدرا فـهيم غضة من من نفر ابهلل من تـد ا هر وكح معمنئ ابال ميان و أ

ئم ة وان هللا الوهلم ؿذاب ؾؼمي. ذزل تب هنم اس خحة احلاة ادلها ؿىل الآخر هللا هيدي الوم ااكفرن. أ وئم مه اغافون. ال حرم أ هنم يف الآخرة مه اخلارسون اذلن ظحؽ هللا ؿىل كوهبم ومسـم وأ تصارمه، وأ و

―Whoever disbelieves in Allãh after his belief – except one who was forced while his heart is at

peace with the faith – but whoever opens their breasts to kufr, on them is wrath from Allãh, and

theirs will be a terrible torment. That is because they preferred the life of this world over that of the

hereafter. And Allãh does not guide the people who disbelieve. They are those upon whose hearts,

hearing (ears) and sight (eyes) Allãh has set a seal. And they are the heedless! No doubt, in the

Hereafter they will be the losers.‖

(An-Nahl: 106-109)

The Holy Prophet (ملسو هيلع هللا ىلص) also said:

س ان، وما اس خ ن هللا جتاوز يل ؾن أ ميت اخلعب وا واؿا ىر

―Allãh has pardoned, for me, my Ummah for (their) mistakes, (their) forgetfulness, and what they

have done under Ikraah.‖

(Ibn Mãjah: 2043)

Thus Allãh (تعلى) did not exempt anyone who intentionally commits an act of Kufr from blame, except

the person who does so under Ikrãh. The intention to secure some form of “Maslahah” is not included

among the excuses that the Sharī‟ah gives for intentionally participating in a process that nullifies

Īmãn and Tawhīd. On the contrary, Allãh (تعلى) clearly states, in the above Ãyah, that those who

willingly commit Kufr do so only “because they preferred the life of this world over that of the

Hereafter”. The acquisition of worldly benefits was the only motivating factor behind their Kufr, and

not disbelief in Islãm, hatred for Tawhīd or belief in the Kufr into which they fell. Those who justify

the act of participating in democracy, under the guise of “Maslahah”, serve as a prime example of

those described in this Ãyah. Indeed, the acquisition of a worldly benefit (Maslahah) does not justify

the act of Kufr:

وأ ن هللا ال هيدي الوم ااكفرن

―And Allãh does not guide the people who disbelieve.‖

Point No. 4: The Muslims are not in a situation in which they are faced with a choice between two

evils, and thus must choose the lesser thereof – i.e. the participation in a polytheistic system of

governance. As previously stated this is a lie uttered and propagated against Allãh (تعلى). For indeed,

Ar-Rahmãn would never leave the Muslim with no choice but to associate partners with Him (تعلى),

rather the Divine Sharī‟ah has blocked every path that leads to Shirk. Even the Muslim who is

compelled to commit Kufr has a choice to either perform the act that he is being compelled to do or

remain patient and bear the persecution with which he is threatened – a choice for which he would be

greatly rewarded.

The evil scholars, who promote the erroneous belief that the Muslims living in the lands of Kufr are

faced with a choice between two evils, and must therefore participate in democracy, are guilty of

concealing that which Allãh (تعلى) has revealed. This is due to the fact that Allãh (تعلى) says:

يا حرحـون ن أ ريض واسـة فا ايي فاؾحدون، لك هفس ذائلة املوت مث ا اي ؾحادي اذلن أآموا ا

―O My servants who believe! Certainly, spacious is My earth. Therefore worship Me. Everyone

shall taste death. Then unto Us you shall be returned.‖ (Al-Ankabūt: 56-57)

Indeed, the evil scholars do not instruct the believers to adhere to the above quoted Ãyah, which is a

clear command to perform Hijrah (migration) from the land in which one is unable to reject Shirk and

worship Allãh (تعلى) Alone. Nor do they remind them of the Ãyah that immediately follows it, and

which serves as a warning against neglecting this religious obligation. Imãm Ibn Kathīr (رحمه هللا) says:

يا حرحـون) :مث كال أ ي: أ س امن نيمت درومك املوت، فىوهوا يف ظاؿة هللا وحر (لك هفس ذائق املوت مث ا

ىل هللا املر أ مرمك هللا، فو ن املوت ال تد م، وال حمد ؾي، مث ا معـا هل حزا حؽ. مفن اكنخري مك، فا

أ فضي اجلزاء، ووفا أ مت اثواب

“Then He says: (Everyone shall taste death. Then unto Us you shall be returned) meaning,

wherever you are, death will catch up with you, so always obey Allãh and be where Allãh commands

you to be, for this is better for you. Death is inevitable and there is no escape from it, and then you

will return to Allãh, and whoever was obedient to Him will have the best and most complete reward.”

(Tafsīrul-Qur‟ãnil-„Azīm)

Hijrah is not merely an option that one is free to choose to perform or reject. To the contrary, the

sincere scholars of Islãm unanimously agree that whoever is unable to freely establish his Dīn, while

residing in the land of Kufr, is obliged to migrate to the land of Islãm (or a land in which he can

practise Islãm without persecution) if he has the means to do so. Failure in this regard constitutes a

major sin, as is evident from Allãh‟s Statement:

ن اذلن ثوفامه امللئىة ػاملي وض، كاوا أ مل حىن ا أ رض أ هفسم كاوا فمي نيمت، كاوا نيا مس خضـفون يق ال ال ئم مب وامه هجمن وساءت مصريا. ا املس خضـفني من ارخال واساء واودلان هللا واسـة فهتاحروا فهيا؟ فب و

ئم ؾىس هللا أ ن ـفو ؾهنم واكن هللا ؾفوا غفورا .ال س خعـون حةل وهيخدون سخل فب و―Verily, as for those whom the angels take (in death) while they are wronging themselves, they

(angels) say (to them): ‗In what (condition) were you‘ They reply: ‗We were weak and oppressed in

the earth.‘ They (angels) say: ‗Was not the earth of Allãh spacious enough for you to emigrate

therein‘? Such men will find their abode in Hell – what an evil destination! Except the Mustad‘afīn

(i.e. the weak ones) among men, women and children, who cannot devise a plan nor are they able

to direct their way. These are they whom Allãh is likely to forgive, and Allãh is Ever Oft-Pardoning,

Oft-Forgiving.‖ (An-Nisã: 97-98)

The Muslim, who is unable to practise his Dīn in the land of Kufr, whilst being able to perform

Hijrah, thus has two choices – one which is good and the other which is evil. That is to say, he can

either abandon the lands of Kufr, and migrate to the lands of Islam, or he can choose to remain in the

land of the disbelievers and participate in the Kufr to which they invite him. Hence, he has the choice

to choose between Islãm and Kufr, as opposed to being compelled to choose between “two evils” in

order to attain some sort of “Maslahah”. Indeed, the gravity of this matter can be understood from the

Prophet‟s (ملسو هيلع هللا ىلص) statement:

ه مثهل من خامؽ املرشك وسىن مـ فا

―Whoever mingles with the Mushrik and resides with him, he is just like him.‖ (Sunan Abī Dãwud: 2787)

Point No. 5: Ikrãh is not a valid excuse when one is forced to commit Kufr as a result of abandoning

that which is obligatory upon him, in this case Hijrah. The evidence supporting this point is Allãh‟s

Statement:

ن اذل ن ثوفامه امللئىة ػاملي أ هفسما

―Verily, as for those whom the angels take (in death) while they are wronging themselves…‖ (An-Nisã‟: 97)

This Ãyah was revealed regarding those (Muslims) who remained in Makkah, despite being unable to

practise Islãm whilst they were able to perform Hijrah. They were eventually compelled to join the

ranks of the Mushrikīn and march out against the Prophet (ملسو هيلع هللا ىلص) and the believers at Badr; an arrow

would hit one of these Muslims and kill him, or he would be struck on his neck (with a sword) and

thus be killed. The Sahãbah (رضي هللا عنهن) would then seek forgiveness for them, hence this

honourable Ãyah was revealed.

It can be deduced from this event that although these Muslims were compelled to increase the

numbers of the disbelievers, and march out against the believers, Ikrãh was not a valid excuse for

them, hence the angels‟ statement of reproach:

أ مل حىن أ رض هللا واسـة فهتاحروا ف―Was not the earth of Allãh spacious enough for you to emigrate therein?‖

And Allãh‟s Statement:

ئم مب وامه هجمن وساءت مصريا فب و―Such men will find their abode in Hell – what an evil destination!‖

In commenting on this this noble Ãyah, Imãm Al-Qurtubī (رحمه هللا) says:

رض) :وكول ؤالء ذ اكهوا س خعـون احلي (نيا مس خضـفني يف ال ـين مىة، اؾخذار غري حصح، ا

وهيخدون اسخي“And the statement of these (people) ‗We were weak and oppressed in the earth‘, meaning Makkah,

is an invalid excuse – as they were able to devise a plan and direct their way.”

(Al-Jãmi‟u li-Ahkãmil-Qur‟ãn)

Therefore, those who reside in the land of Kufr – despite being unable to adhere to the tenets of Islãm

and whilst being able to perform Hijrah, are not exempt from blame when compelled by the

disbelievers to commit Kufr. This is because they are the cause of the predicament in which they find

themselves and thus are guilty of oppressing their souls, i.e. they are no different from those

mentioned in the above quoted Ãyah.

Point No. 6: There is absolutely no “Maslahah” (i.e. benefit) in Kufr. On the contrary, Kufr is

darkness, ignorance, immoral, and unjust, hence Allãh ( لىتع ) says:

وااكفرون مه اؼاملون

―And it is the Kãfirūn (disbelievers) who are the wrongdoers.‖ (Al-Baqarah: 254)

Democracy is Kufr and thus is a system of darkness, ignorance, immorality, and injustice. Therefore,

this system of governance does not provide that which is of any benefit to mankind in general, nor to

the Muslims in particular. Allãh (تعلى) says:

ال ملذا، وال د ااكفرن نفرمه ؾيد رهبم ا ، وال ز رض مفن نفر فـ نفر و اذلي حـمك خلئف يف ال ال خسارا د ااكفرن نفرمه ا ز

―He it is Who has made you successors generations after generations in the earth, so whosoever

disbelieves, on him will be his Kufr. And the Kufr of the Kãfirīn adds nothing but hatred from their

Lord. And the Kufr of the Kãfirīn adds nothing but loss.‖ (Fãtir: 39)

Indeed, there is absolutely no benefit or any advantage to be gained in participating in a process that

leads to nothing but hatred from the Most High and increases one in nothing but loss. Shaykhul-Islãm

Ibn Taymiyyah (رحمه هللا) said:

ن ارشك والول ؿىل هللا تغري ؿ مل وافواحش ما ػر مهنا وما تعن واؼمل ال ىون فهيا يشء من املصحةا

“There is absolutely no Maslahah in Shirk, speaking about Allãh without knowledge, Fawãhish – the

apparent and hidden thereof – and oppression.”

(Al-Fatãwã: 14/476)

Point No.7: As stated at the beginning of this treatise, Tawhīd is the most fundamental principle upon

which Islãm is based. And from among the principles of Tawhīd is the belief that benefit and harm

come only from Allãh (تعلى), and this is one of the many reasons why He Alone is worthy of worship.

Allãh (تعلى) says:

هفسم رضا وال هفـا وال ميىون موات وال ة ال خيلون صئا ومه خيلون، وال ميىون ل واختذوا من دوه أآ

ا حاة وال وضور

―Yet they have taken besides Him other gods who created nothing but are themselves created, and

possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of

giving) life, nor of raising the dead.‖ (Al-Furqãn: 3)

The true believer thus seeks benefit from none other than Ar-Rahmãn, and turns to Him Alone in

order to repel that which is harmful. Indeed, the Holy Qur‟ãn is the means through which Allãh (تعلى)

guides His servants to that which is beneficial and in which He informs them about those things that

result in harm – so that they may avoid them. It is the solution to and the cure for every problem and

ailment that could befall the son of Ãdam (عليه السالم). Allãh (تعلى) says:

ىل رصاط اـزز امحلد ذن رهبم ا ىل ايور، اب ىزيا خخرج اياس من اؼلت ا نخاب أ

―(This is) a Book which We have revealed unto you in order that you might lead mankind out of

darkness into light by their Lord‘s leave to the path of the Almighty, the Praised.‖ (Ibrahīm: 1)

The Muslim, therefore, adheres to the teachings of the Book of Allãh (تعلى) in every aspect of his life

and adopts it as the only source of guidance, through which he seeks to attain benefit and repel harm.

He refrains from turning to other religions, doctrines, customs, ideals, and concepts in order to

achieve this aim, as he knows and believes with certainty that the Holy Qur‟ãn is the only means

through which he can attain guidance and benefit. Hence, the true believer rejects concepts and

ideologies such as democracy which is incapable of providing guidance for mankind. Indeed,

democracy can neither bring benefit to those who enter its fold, nor can it provide solutions to the

problems that plague the societies in which it governs. Dedicating one‟s acts of devotion, i.e. prayer,

fasting, and Hajj, etc., to Allãh Alone while turning to other than the Qur‟ãn, seeking Maslahah or

solutions to societal ills, is tantamount to worshipping Him (تعلى) on the edge. There is no difference

between the “Muslim” who behaves in this manner and the one about whom Allãh (تعلى) says:

ن اصات خري ومن اياس من ـحد هللا ؿىل حرف، ا اظلن ت، وا ن أ صاتخ فذية اهلة ؿىل وهج خرس فا

خرة، ذزل و اخلرسان املحني. دؾوا من دون هللا اك ال رض زما ال ادلها يفـ، ذزل مه اضلل وال

حئس اـضري احـد دؾوا ملن رص أ كرب من هفـ، حئس املوىل و

―And among mankind is he who worships Allãh as it were upon the edge: if good befalls him, he is

content therewith; but if a Fitnah strikes him, he turns back on his face. He loses both this world

and the Hereafter. That is the evident loss. He calls besides Allãh unto that which can neither harm

him nor profit him. That is a straying far away. He calls unto him whose harm is nearer than his

profit; certainly an evil Mawlã and certainly an evil `Ashīr!‖ (Al-Hajj: 11-13)

Mujãhid and Qatãdah (رحمهما هللا), as well as others besides them, said:

ؿىل احلرف: ؿىل صم

“(upon the edge): (meaning) in doubt.”

Hence, seeking Maslahah through democracy is nothing but a result of the doubt that has afflicted the

hearts of those who fall into this major error. They have no firm belief in the fact that all good lies in

the Hands of Ar-Rahmãn and that He (تعلى) Alone bestows it upon whomsoever He wills of His

slaves. Additionally, they have no firm conviction regarding the fact that Allãh (تعلى) has guided

mankind to all that is good and beneficial in the Holy Qur‟ãn, thus they imitate the one who worships

Allãh (تعلى) on the edge, turning to others besides Him in order to find solutions to the problems they

face in society. Verily, democracy has brought nothing but retrogression and destruction to the

societies that have adopted it as a system of governance. Therefore, he who turns to democracy in

order to achieve some “Maslahah” only turns to that which brings harm – as opposed to that which he

seeks of good. Imãm Ibn Kathīr (رحمه هللا) says:

خرة فرضر :ن هفـدؾو ملن رض أ كرب م خرة أ كرب من هفـ فهيا، وأ ما يف ال أ ي رضر يف ادلها كدي ال

حملق مذلن“(He calls unto him whose harm is nearer than his profit) means, he is more likely to harm him than

benefit him in this world, and in the Hereafter he will most certainly cause him harm.”

(Tafsīrul-Qur‟ãnil-„Azīm)

Conclusion

Participation in the democratic process, under the guise of “Maslahah”, thus cannot be excused.

Indeed, the first obligation upon the son of Ãdam (عليه السالم) is to disbelieve in Tãghūt1 and shun its

worship, irrespective of the form that it assumes.

Democracy is nothing but a system of Tughyãn (transgression) that seeks to establish a society in

which men are subservient to men, as opposed to living a life in servitude to Allãh (تعلى) Alone. In

acknowledgement of this fact, Plato said:

“Dictatorship naturally arises out of democracy, and the most aggravated form of tyranny and

slavery out of the most extreme liberty.”

It is therefore obligatory upon every Muslim to dissociate himself from democracy and its people, as

well as to refrain from turning to it in pursuit of worldly gains. Allãh (تعلى) says:

ؤمن اب متسم ابـروة اوزلى ال اهفصام اومن ىفر ابعاغوت و هلل فلد اس

―Whoever disbelieves in at-Tãghūt and believes in Allãh, then he has grasped the most trustworthy

handhold that will never break.”

(Al-Baqarah: 256)

Disbelief in Tãghūt thus must precede belief in Allãh (تعلى), hence by participating in the democratic

process the slave has not fulfilled the first condition of Tawhīd. Verily, disbelief in Tãghūt is not

merely a verbal statement but is a practical way of life, as was exemplified by Prophet Ibrahīm ( عليه

:says (تعلى) about whom Allãh (السالم

جرامي ان جرءاؤا ممك ومما ثـحدون من دون هللا، كد اكهت مك أ سوة حس ية يف ا ذ كاوا لوهمم ا واذلن مـ ا

تدا حىت ثؤموا ابهلل وحد نفران جمك وتدا تا وتمك اـداوة واحغضاء أ

―Indeed, there has been an excellent example for you in Ibrahīm and those with him, when they

said to their people: ‗verily, we are free from you and whatever you worship besides Allãh: we have

rejected you, and there has appeared between us and you hostility and hatred forever until you

believe in Allãh Alone.‖ (Al-Mumtahinah: 4)

A mere declaration of Tawhīd is therefore insufficient to include one inside the fold of Islãm, as the

example of Prophet Ibrahīm ( السالم عليه ) clearly illustrates. The slave must, in addition to declaring his

belief in Allãh (تعلى), dissociate himself from the Kuffãr (disbelievers) and their Kufr, disbelieve in

1 Tāghūt: anything that is worshipped besides Allãh (تعالى), or that is obeyed or followed in other than the

guidance with which the Prophet (ملسو هيلع هللا ىلص) was sent.

their Dīn, as well as announce and display the hatred and hostility that resides in his heart for that

which they are upon of misguidance. This must be the Muslim‟s attitude towards all forms of Kufr,

including democracy. That is to say, the believer must dissociate himself from democracy and its

people, disbelieve in it, and display hatred and hostility towards this polytheistic system of

governance.

Indeed, the act of compromising with the democrats, in the name of Maslahah, is an act of Riddah

(apostasy) and results in nothing but the Wrath of Allãh (تعلى). The Most High says:

ن اذلن ارثدوا ؿىل أ دابرمه من تـد ما ثحني هلم ادى اض عان سول هلم وأ مىل هلم. ذزل تب هنم كاوا رلن ا ذا رسارمه. فىف ا مر وهللا ـمل ا وا ما ىزل هللا س يعـمك يف تـض ال م هر ثوفهتم امللئىة رضتون وحو

وا رضواه فب حدط أ ؾلهلم وأ دابرمه. ذزل تب هنم اثحـوا ما أ خسط هللا وهر

―Verily, those who have turned back as disbelievers after guidance had become clear to them —

Shaytãn has enticed them and filled them with false hopes. That is because they said to those who

hate what Allãh has sent down: ‗We will obey you in part of the matter.‘ And Allãh knows their

secrets. Then how (will it be) when the angels will take their souls at death, striking their faces and

their backs. That is because they followed that which angered Allãh and hated what earns His

pleasure, so He rendered their deeds worthless.‖

(Muhammad: 25-28)

Consider Allãh‟s Statement ―… after guidance had become clear to them — Shaytãn has enticed

them and filled them with false hopes.‖ Indeed, nothing causes the slave to deviate from the truth,

after guidance has come to him, except Shaytãn‟s beautification of falsehood and his false promises of

good. Imãm Ibn kathīr (رحمه هللا) says:

غرمه وخدؾم :وأ مىل هلم أ ي أ ي زن هلم ذزل وحس ي :من تـد اك ثحني هلم ادى اض عان سول هلم

―(… after guidance had become clear to them — Shaytãn has enticed them) meaning he adorned

and beautified that (apostasy) for them. (… and filled them with false hopes) meaning, he tempted

them, and deceived them.”

(Tafsīrul-Qur‟ãnil-„Azīm)

Hence, the assertion that the Muslims living in democratic societies must participate in this process,

under the guise of securing a Maslahah, is but a manifestation of Shaytãn‟s old trick of beautifying

disobedience to Allãh (تعلى) – by promising them well-being and worldly benefits. This was the same

tactic he used to deceive the father of mankind, i.e. Ãdam (عليه السالم), and it is the same method that

he employs to cause the Muslim to renounce his faith today. So fear Allãh (تعلى), O Muslim! And …

ه رامك و وكدهل من حر ال فذييمك اض عان نل أ خرج أ تومك من اجلية زنع ؾهنل حاسل ريهيل سوءاهنل ا

اء رلن ال ؤم و ان حـيا اض اظني أ ونال حروهنم، ا

―… Let not Shaytãn deceive you, as he got your parents out of Paradise, stripping them of their

raiment, to show them their private parts. Verily, he and his tribe see you from where you cannot

see them. Verily, We made the Shayãtīn Awliyã‘ of those who believe not.‖ (Al-A‟rãf: 27)

All praise belongs to Allãh, the Lord of all that exists, and may His Blessings and Peace

be upon the Messengers