Some Muslims are convinced that participation in the elections is forbidden. Some even worry that engaging in politics might cause someone to become a kāfir, because it is a matter of walāʾ. Their argument is that participation necessitates approval of and allegiance to unbelief, and thus this makes participants unbelievers. The main verse cited to reach such a position is that Allah, the Exalted, says: “Let not the believers take the disbelievers as awliyāʾ against other believers.” The claim that this verse prohibits Muslims from partaking in political engagement in non-Muslim countries is immensely consequential to our communities, and so we should take care to understand this ayah in detail.

We must first consider the meaning of the word ‘awliyāʾ. It is the plural of the Arabic word waliy. Many English translations of the Qur’an translate this word as “friend,” causing us to understand the ayah above as prohibiting us from taking the disbelievers as friends. But this meaning would directly contradict multiple verses of the Quran and the well-established practice of our noble Messenger ﷺ.

Clearly we need to examine this verse more carefully. Most dictionaries variously translate the Arabic word waliy to mean custodian, protector, helper, or authority. Typically a waliy is someone who has responsibility, allegiance, or authority over somebody else. For example, in Islamic law, a father is titled the waliy of his children. The word wāli, which is a derivative of the same root, is also used as an administrative title such as governor or magistrate of a place or region.

My preferred English word for the Arabic word waliy is “ally.” The word is used in English to describe two separate individuals or parties who participate in favor of each other. This word best fits the Quranic context for the word waliy.

According to the Quran, Allah is the waliy of the believers, and the believers are the waliy of Allah. Allah being the waliy of the believers is consistent with the meanings of “custodian,” “protector,” “helper,” or “authority.” Because clearly Allah is all these things to the believers. But these meanings are not consistent with us, the believers, in our relationship with Allah, the Exalted and Mighty.

But the word “ally” can apply to both the superior party and the inferior. Consider two countries who are allies in defense and military matters. While one might be stronger, more powerful, and even dictate its demands to the other, they are still allies with one another. And Allah is far greater than any such comparison.

So when Allah describes Himself as the waliy of the believers, it means that we seek His continual guidance, help, and protection. Our role and responsibility in this alliance is not the same, as nothing we do can ever benefit or harm Allah. Allah makes it clear that He is not in need of our protection or assistance, as He is All-Powerful and free from any weakness. We express our allegiance to him through our worship, obedience, reverence, and love. The awliyāʿ of Allah are those who dedicate themselves to perfecting these duties.

Clearly the alliance the believers have with Allah is completely unequal since there is no similarity between the Creator and the creation. While we take Allah as our ally out of our incompetence and dependence, He chooses us as allies purely out of mercy and kindness. And we desperately beg Allah to remain our ally, and to permit us to be allies of Him.

With this understanding of the word waliy, we can now better analyze the verse in question. Notice how the verse’s prohibition against taking unbelievers as allies is not unqualified; it specifies that we must not do so against other believers. We understand from this that it is permitted to make a treaty with unbelievers as long as it does not harm our fellow believers. Our beloved Messenger ﷺ himself did this when he entered Madinah and made a treaty with the two major tribes of Aws and Khazraj, and with more than a dozen minor tribes pagan and Jewish tribes. The Muslims were expecting major attacks from the idolaters of Quraysh, and so their alliance with neighboring tribes was in the interest of the Muslim community as a whole.

This immediately forces us to question the validity of the military alliance between Israel and Egypt that deprives the people of Gaza of basic necessities. It is this sort of arrangement that the verse seems to warn so starkly against. Let those who partook take heed, as the verse ends with a stark threat: “And Allah warns you of Himself.”

Muslims can be friends with non-Muslims. Muslims can ally with non-Muslims. But a Muslim may never harm another Muslim. “It is enough of an evil for a person to belittle his Muslim brother. The entirety of one Muslim is sacred to another—his blood, his wealth, and his honor.”

And to Allah belongs all good.

Politics In Islam: Muslims Are Called To Pursue Justice

Quran 3:28ْ وَِريَنأَكافُِْمْؤِمنُوَنالِْخِذالَنتَتَّقُواِمْنُهْمتُقََّاليَتََّّالأَِسِمَنََّّللاِفِيَشْيٍءإْيِلَكفَلَْٰلذَُمْؤِمنِيَنَۖوَمنيَفْعََْمِليَاِصيُرَءِمندُوِنالْلَىََّّللاِالَِوإَسهُُِۗرُكُمََّّللاُنَفَْويَُحذاةًۗ

Let not believers take disbelievers as allies rather than believers. And whoever does that has nothing withAllah, except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the destination.

Quran 2: 25  7ِماِتإُُّظلْخِرُجُهمِمَنالَمنُوايُِذيَنآَُّّيالََّّللاُئَِكَوِلٰولََُماِتۗأُُّظللَىالُِهمِمَنالنُّوِرإْخِرُجونََّطاُغوُتيُْوِليَاُؤُهُمالَُرواأِذيَنَكفَََّهلاَىالنُّوِرَۖوالِرُۖهْمِفيْصَحاُبالنَّاَأَخاِلدُوَنAllah is the ally of those who believe. He brings them out from darknesses into thelight. And those who disbelieve-their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.10Quran 10:62-64َوَالُهْمَيْحَزنُوَنِهْمْيَالَخْوٌفَعلََءََّّللاِْوِليَاََّنأَِالإأ-وَنََوَكانُوايَتَّقَُمنُواِذيَنآْوُزَّال-فَِْلَكُهَوالَٰماِتََّّللاِۚذَْْلِخَرةَِۚالتَْبِديَلِلَكِلَوفِياَحيَاةِالدُّْنيَاْبُْشَرٰىفِيالُْهُماللَُمعَِظيال-ْ

Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allah. For them are good tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great attainment

Quran 17:111ٌّيِمَوِلهَُُّكنلْميَِكَولَُْملْهَُشِريٌكفِيالَُّكنلْميََولََولَدًاِخذْْميَتَِّذيلََِّالَحْمدُِلِلَِّْلالَوقُِيًراِْرهُتَْكبلَِۖوَكبَنالذُّAnd say, “Praise to Allah, who hasnot taken a son and has had no partner in [His] dominion and has no [needof a] protector out of weakness; and glorify Him with [great] glorification.”12Forty Hadith, Imam al-Nawawi, #35َ،ُكُمْسِلمَْخاهُالََرأْنيَْحِقََِحْسِباْمِرٍئِمْنالَّشِرأٌمبِمَحَراُمْسِلِْمَعلَىالُمْسِلَْوِعْرُضُّلال:

The pursuit of justice is a core Islamic value. One of the important roles Allah, the Exalted, assigned to His messengers is the task of establishing justice among the people. Allah, the Almighty, emphasized the importance of justice when He prohibited Himself from oppression and declared it forbidden among us humans. Allah is the Lord of all justice and fairness. In His fairness, He commands us to not allow our anger or hatred towards any group lead us to injustice against them. “Be just,” He commands, “it is closer to righteousness.”

Allah, the Most High, commands us to be witnesses for justice, even against ourselves. The concept of “even against ourselves,” is an open call to all people of faith to rise to the occasion, especially where we see systemic or structural oppression. In most such cases, the oppression is carried out in our name, usually by our elected government.

Allah’s emphasis on justice leads many Muslims to worry that if they vote for a president who transgresses against another country, the fault falls on everyone who voted for him. This fear paralyzes Muslim engagement in the American political system. Let us examine the circumstances of responsibility in such cases.

To be clear, the present governments of almost all countries on Earth, including the so-called Muslim countries operate with corruption and oppression. Taking Egypt as an example, the government’s domestic policies have led to the unjust death and imprisonment of thousands of Egyptian citizens, and their foreign policy enables the perpetuation of Gaza’s destruction. This, however, does not require the average Egyptian Muslim citizen to reject all relationship to the nation of Egypt. The question then arises: how responsible is the Muslim for the actions of his government? Likewise, when the American government acts with injustice at home and abroad, how responsible is the American Muslim for the actions of his government? When the average citizen is not consulted before the execution of military operations, to what degree are we held responsible?

Allah’s Messenger ﷺ provided for us a balanced approach to engaging with the injustice around us. Abu Saʿīd al-Khudri narrates that he heard the Prophet ﷺ say,

“Whoever sees evil should change it with his hand; and if he is unable to do so, then he should change it with his tongue; and if he is unable to do so, then he should hate it with his heart—that is the least of faith.”

Let us take a practical example:

In 2001, President George W. Bush decided to invade Iraq. To justify his action, he invented a series of lies that Iraq possessed nuclear capabilities. It took him more than a year to align the power brokers in America and Europe to enable this evil action to occur. Neither the opinions nor the interests of the American population were taken into consideration.

Before the invasion, the public had two concerns: that the justification presented for the war was speculative and unfounded, and the war would result in countless unnecessary deaths. These worries quickly materialized into realities as time proved them to be true. However before the war, various politicians, pundits and opinion makers helped sell this unjust action to the people in order to gain their consent. They are undoubtedly guilty of murder and should be remembered as peddlers of death.

But what was the duty of an average American Muslim? The hadith mentioned above lists three levels of engagement:

Level One:

Someone who was part of the military or legislative authority had a duty in front of Allah to attempt to stop the invasion with action. If he was a congressman, he had a moral duty to vote against the war. If he was a member of the military, any intelligence agency, or government policy group, he had a moral duty to challenge the claims of the war’s proponent’s and provide information to the public so that they can know the truth. This duty applied to the person despite the likelihood that such a course of action would have probably jeopardized their career or their life.

Level Two:

Most Americans were not in the position described in level one. In their case, their duty was to speak out against this act of injustice. They could have written letters to their legislators, participated in protest rallies, held events in congress, and even spoken to their neighbors, classmates and colleagues about how wrong this action was. Any American Muslim who was not under threat of arrest for speaking out, but chose to remain silent still, failed to fulfill his duty to protest the evil.

Level Three:

There is little likelihood that the approach of silence would be justified for most American Muslims. There are countries (such as Saudi Arabia), where people can be arrested, tortured, even murdered if they speak out against the government. A Muslim living in one of these societies has a duty to at least engage with the injustices around them on an internal level, detesting the action from the core of their heart. As for the Muslim who does not detest that millions of innocent people are killed, they should check their heart; they would be missing what the Allah’s Messenger ﷺ described as, “the least of faith.”

What faith is left in the heart of the Muslim who is not bothered by the death of more than a million Muslims?! Even if his mind is polluted with patriotism, tribalism, nationalism, or an inclination towards military culture, there is no excuse for the lack of humanity that is required for this level of apathy.

Considering the hadith above, our minimum duty is to stand and speak against the use of our tax dollars for such acts of injustice. There were indeed many Muslim and non-Muslim voices of dissent that protested the American invasion of Iraq. In addition to the spiritual duty of speaking out against injustice, it was clear to many what was later proven to be true: the invasion was not good for America. The financial and human loss incurred by this war has not made neither America, nor the world safer.

Many propose that Muslims should react to the injustices in their countries by leaving them. But this evasive approach fails to actually address the injustice. There is a greater, though more challenging, expectation of addressing the injustices from within, especially in a country like America where criticisms are tolerated and protest can lead to policy that is felt around the world. A large amount of the pain, and suffering that is happening to the Muslims today can be stopped from inside America. Our brothers and sisters in Pakistan, Bangladesh, Syria, Jordan, Somalia, Kenya, Yemen, Iraq, and Sudan are hoping that we will do something from our positions that will alleviate their suffering. They need our help.

Exonerating ourselves because our government acts without our consent may appease our consciences, but is of no benefit to our global Muslim community.

Such an approach is contradictory to the teaching of the Prophet ﷺ as made clear by the hadith above. We have the opportunity and ability to speak out against evil, so passive dissent is not an option.

Allah tells us the story of Musa and al-Khadir   in Surah al-Kahf (peace be upon them both). When they boarded a ship of some men who agreed to give them a ride to their destination, Khadir pierced the boat’s basin, damaging their source of livelihood. Confused, Musa criticized this action, as it seemed like an injustice towards people who readily did a favor for them. What Musa didn’t know was that the men would encounter a tyrant king who had sent his men to seize all boats that were sound and intact. And as these men had helped Musa and al-Khadir, he wished to help them evade this king’s oppressive policy; the minor damage saved them from losing their boat!

The king was an oppressive tyrant. Musa and al-Khadir (peace be upon both of them) did not possess the power to remove the king or prevent the king from his evil action, and so they took action according to their ability. They knew that though they could not save everyone from the injustice, it was still their duty to act within their capacity to reduce the king’s injustice.

The Story of The Secret Believer

Allah also tells us the beautiful story of the secret believer in the Quran, who worked in the unjust government of the Pharaoh at the time of Musa . We know he had a fairly high status in the government because he was part of their most confidential meetings. This secret believer did not exit the government after he saw the many evil deeds of the Pharaoh’s government. During the discussion in the Pharaoh’s cabinet where they decided that Musa was to be killed, this believer rose up and voiced his objections to the injustice, citing historical, logical, and emotional appeals. The meeting, however, concluded with the decision to execute Musa. Having been unable to stop this royal decree, he still made the effort to warn Musa so as to give him the chance to flee.

Instead of condemning him for participating in a government founded upon unbelief, Allah exalts his mention in His glorious book. He is our example of speaking truth to power, and the reason for Musa’s safety from Pharaoh’s plot. This man used his position to obstruct oppression, not perpetuate it.

As Muslim Americans, we live in a non-Muslim country. The decisions and actions of our government impacts all of us living in this country. Disengagement will allow selfish people to make decisions that will result in harm to our communities.

Participation will allow us to follow the examples of proactive engagement so as to prevent harm and ultimately change corrupt systems from within. An all-or-nothing approach will almost always lead to nothing.

Allah, the Exalted, provides these examples so that we can understand the practical role of Muslim in an overwhelmingly hostile society. Even though our environments have not reached that degree, we can still relate to the feelings of being oppressed and ostracized for our faith. Allah’s lesson to us in these stories is that our faith shouldn’t prevent us from trying to change these circumstances.

And to Allah is the end of all matters.

American Pop Star Rihanna, who owns luxury fashion line Fenty, featured a song with the voice of Mishary Rashid Al Afasi reciting a hadith from the Prophet about the end of times at recent lingerie fashion show.

Many are offended, but what’s the best way to respond to the situation?

Join Zeba Khan as she discusses this with Omar Usman, executive director of MuslimMatters, and Khaled Nurhssein, a community organizer, a local khateeb, and an intermittent student of knowledge.