Compiled below are some Fataawa by prominent Salafi Ulama on the issue of ‘Elections and Voting’.
Shaykh Saalih bin Muhammad al-Luhaydaan (Rahimahullah)
Question: “A question was asked concerning voting and if voting should be done if it would bring forth some benefit or take away some harm, or give the Muslims more power. And the Shaykh ibn ‘Uthaymeen, when he was here he deemed it permissible but some people still deem it haraam. What is the just saying on this?”
Answer: “The Shaykh said that he answered this a few years back, either in the Haram or on the program call Noor ‘alad-Darb. He said that the Muslim should do that which would bring benefit to Islaam and the Muslims, and it is known that no benefit can come about through disobedience of Allaah and His Messenger. Where there is no ruling concerning a matter, in the book or the Sunnah, and this action would bring forth some type of benefit to Islaam, then it can be done. As such, voting for a man who might bring to the Muslims something better than which they have, or keep away from them harm that is upon them, or he is better in comparison with his opponent; then there is no problem with voting for that man.
The Muslims should make ijtihaad i.e. a great effort in finding out what is best for them and most beneficial. They may get it or they may not, but they would have tried based upon hope that they would have done this good and brought benefit to Islaam and there is no haraam in that. In some lands the number of Muslims is great and if they work together they would have a good effect in choosing. For instance, if there are ten million (10,000,000) Muslims and they vote for a man they see is not taken by desires, swung left and right, but he is truthful and returns the favour, then there is no problem in choosing such a man.” (End quote.)
[Source: https://www.salafi-dawah.com/regarding-voting-to-remove-harm-or-to-bring-benefit.html]
Another question (to Shaykh Saalih bin Muhammad Al-Luhaydaan): “Wouldn’t voting or participating in elections be considered as assisting the kuffaar in having authority over the Muslims?”
Answer: “If the Muslims refrain from voting, then are the elections going to be nullified or are they still going to go forth or not? If this President is going to be put forth (elected), and if it is true that whether the Muslims vote or not it’s going to go through, and they see that in electing someone to office is better for them than the opposing party – if they see that this is the situation; or if they see that this person is better than the other he’s going to be easy with the Muslims or better with them than the opposition, then in this situation, it is good for them to vote.
But if they don’t vote and they sit back and there is an opposing party that is clear that it is opposing the Muslims, and it would cause some harm upon the Muslims, then this is not good. In fact, it would be hurting the Muslims, or helping to hurt the Muslims because you have not voted for the party that would help the Muslims.”
Shaykh Abdul-Muhsin al-‘Abbaad (Hafidhahullah)
[Part-1] Is it permissible for Muslim minorities to vote in the lands of non-Muslims? (Reference: Private sitting with the Shaykh on January 19th, 2007 (29 Dhul Hijjah 1427), By Shaikh Abu Abdur-Razzaaq, Tahir Wyatt.)
There is a question from America related to the ruling of Muslims living in non-Muslim countries who vote in local elections. Is it permissible for these Muslim minorities to vote in local elections if they believe that one of the candidates can benefit the Muslims by giving land, allowing them to give dawah, or other benefits?
Shaykh: There is no harm in voting for candidates who will be of more benefit to the Muslims than the others. In this instance, voting for them is an example of doing the lesser of two evils to avoid the greater evil. All of the candidates are disbelievers and, therefore, harmful. However, the candidate who is less harmful to the Muslims is better than the candidate whose harm is far greater.
Questioner: For the one who says that voting is from the innovated means, for example…?
Shaykh: In any event, this is something evil with which the people have been afflicted. If people have two choices, one being abhorrent and the other also detestable but of less harm, which should the people choose? The people should choose the lesser of the two evils, correct? Even though the Roman Christians and the Persians are all disbelievers, the people were happy when the Roman Christians were victorious over the Persians.
Questioner: Some people oppose this by mentioning that they are not forced to vote in the first place?
Shaykh: What I have mentioned is based on the premise that some benefit for the Muslims may be attained by voting. However, if there is no benefit then they should not participate.
For further clarification, refer to the article entitled “Confusion about Voting?” https://madeenah.com/confusion-about-voting/
[Part-2] Is it permissible for Muslim minorities to vote in the lands of non-Muslims? Reference: Recording done with the Shaykh’s permission on January 24th, 2007 (5 Muharram 1428)
The following question, from America, is about voting for those it is believed will benefit the Muslims. We are not asking about a Muslim entering into an election as a candidate, nor are we concerned about Federal elections. Rather, the question is about voting in local elections for those who have the authority to delegate plots of land to the Muslims, abandoned buildings, and other such benefits. If the Muslims don’t vote for them, other groups will and, therefore, acquire these benefits. So, may Allah reward you well dear Shaykh, do you have any advice in this matter?
Shaykh: That which appears correct to me, insha’Allah, is that if some good is anticipated as a result of voting, then we vote. We vote for the candidate as long as he is presently benefiting the Muslims or promises to benefit the Muslims in the future, even if he is not a Muslim. It would be inappropriate for the Muslims to refrain from voting for this individual, especially if the leader of the Muslims can dictate terms, conditions, and other stipulations on him as a result of the Muslims voting. For example, the leader of the Muslims says, “We will vote for you on the condition that you support our interests, mention them to your superiors, etc.” And this applies in any country where the Muslims are a minority, not just in America.
By voting the Muslims may gain needed influence over politicians and other authorities. In return, these politicians and authorities may do something that will benefit Islam and the Muslims. This is especially the case in local elections where, as you have mentioned, the one who wins may have the authority to give away plots of lands on which schools can be built. I am familiar with this because it is even practiced in India. In this instance, it is not befitting in the least for the Muslims to hesitate or delay voting for these candidates.
The Muslims should not hesitate to vote because withholding their votes will not harm these candidates in the least. They will win by the votes of non-Muslims regardless if the Muslims vote or not. For this reason, the Muslims should use their vote as a favor to these candidates. As a result, the Muslims will be placed in an advantageous position of influence over these candidates. When they feel that they are indebted to the Muslims, the Muslims can benefit from their empathy and their sympathetic views and understanding of Muslim causes. This is a general Islamic benefit required by the Islamic public interests. This is our belief.
This is also the verdict given by our Shaykhs in India. Even Shaykh Bin Baaz (may Allah have mercy on him), from what we have heard, used to rule with the permissibility of participating in elections. And for this, insha’Allah, we hope from Allah a good future for the Muslims in every land. If this affair brings good to the Muslims then it’s not befitting to hesitate.
Questioner: May Allah reward you with good. In order to bring about further benefit, dear Shaykh, for those who say that this action includes assisting one who rules by other than what Allah revealed…
Shaykh: This doesn’t assist the one ruling by other than what Allah has revealed in view of the fact that if we don’t vote, the [non-Muslims] will win by their own votes. They will be elected without a doubt. They will come into power by their own accord whether or not we isolate ourselves from them or from the entire world… Thus, this does not assist them in establishing non-Islamic laws. They are the rulers and the ones in authority in those lands whether we vote for them or not. As a result, we should make an effort to influence them in a way that will be beneficial to Islam and the Muslims, insha’Allah.
Questioner: May Allah reward you with good dear Shaykh. Please excuse us for taking so much of your time.
Shaykh: May Allah reward you with good. I mention this with a clear conscience because we have heard our shaykhs give this verdict, especially when it benefits the Muslims. This is also the case in India; some of the idol worshipers in the Parliament speak on behalf of the Muslims and their interests…and it is possible that Allah will aid the deen by using a disbeliever.
[End.]
Shaikh Muhammad bin Saalih Al-Uthaymeen (Rahimahullah)
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on elections, and he replied: I think that elections are obligatory; we should appoint the one who we think is good, because if the good people abstain, who will take their place? Evil people will take their place, or neutral people in whom there is neither good nor evil, but they follow everyone who makes noise. So we have no choice but to choose those who we think are fit.
If someone were to say: We chose someone but most of the parliament are not like that,
We say: It does not matter. If Allaah blesses this one person and enables him to speak the truth in this parliament, he will undoubtedly have an effect. But what we need is to be sincere towards Allaah and the problem is that we rely too much on physical means and we do not listen to what Allaah says. So nominate the one who you think is good, and put your trust in Allaah. End quote.
From Liqaa’aat al-Baab al-Maftooh, no. 210.
Shaykh ‘Abdul-‘Azeez Aal ash-Shaykh (Hafidhahullah)
Questioner: “Soon elections will take place in the Netherlands, and the brothers there are asking if it is permissible to partake in the elections, knowing that there are certain parties who are against Islam and the Muslims, and we fear that if they come to power, it will be harmful for Islam and the Muslims?”
Shaykh: “Let them participate [i.e. by voting]; hopefully, Allah will make it of benefit for Islam and the Muslims.”
Questioner: “So it is permissible to partake in the elections?”
Shaykh: Take part [i.e. go vote]! And let them take part; hopefully Allah will strengthen their voice.”
Shaikh Muhammad Nasirud-Deen Al-Albani (Rahimahullah)
[Article] The distinction between Voting for the Lesser Harm and running in Elections.
After being asked general questions pertaining to elections, the last specifically related to local elections, al-Allaamah Nasiruddin al-Albaani responded:
Elections emanate from a non-Islamic principle. In fact, they stem from a Zionist principle, namely, the ends justify the means.
However, I distinguish the issue of a Muslim who runs for office from the issue of voting for one whose harm in that office may be less than others.
The distinction between the two issues is essential even in the major elections. Jamaa’atul-Inqaadh in Algeria sent me a question about elections so I wrote them a detailed clarification. I mentioned to them, as I have mentioned previously, that elections and Parliaments are not Islamic and that I do not advise any Muslim to nominate himself as a representative in Parliament because he will never be able to do anything for Islam. Rather, the movement will overcome him just as it has happened with all of the existing governments in the Arab countries.
Even with that being the case, I noted that in all of the Muslim lands, regrettably, there are Muslims who nominate themselves to Parliament claiming that they will reduce evil. We can not forcefully prevent them from campaigning; all we can do is advise, clarify, and convey [the truth]. Hence, if a Muslim is going to nominate himself as opposed to a Christian or Communist, whether it be for major or minor elections (according to your terminology) then we vote for him.
Why? Because there is an Islamic principle upon which I have based my answer. If a Muslim is placed between two evils he chooses the lesser of the two evils. There is no doubt that having a Muslim as the president (mayor) of local government is less harmful – and I don’t say better – than having a mayor that is a disbeliever or an atheist.
However, this politician destroys himself without even realizing it. When he nominates himself with the claim that he desires to lessen the evil – and he may do so – he doesn’t know that he is being burnt from another angle. His example is that of the scholar who does not act according to his knowledge. The Prophet said, “The example of the learned one who does not act according to his knowledge is like that of a lamp [lit. a burning wick]; it burns itself while providing others light.”
For this reason we differentiate between voting and campaigning. We do not campaign for office because we will burn. As for the Muslim who insists on burning himself, be it mildly or severely, by running for office, then we vote for him as opposed to the disbeliever or the atheist using the principle of repelling the greater evil with the lesser evil.
Questioner: Our Shaykh, I understand from this that as it relates to Parliament and even local elections that if a there is a Muslim candidate it is permissible to vote for him.
Shaykh: Yes, however based on the principle, and memorize what I am saying, based on the principle of repelling the greater evil with the lesser evil; not because he is better. [End quote.]
[Source: https://madeenah.com/the-distinction-between-voting-for-the-lesser-harm-and-running-in-elections/]
Saheehus-Seerah 