Muslim Voters: Muslim Electoral Participation in Non-Muslim Countries

Muslim Electoral Participation in
Non-Muslim Majority Countries
Veronika Matulova
Thesis Fall 2015
Islamic Online University
VERONIKA MATULOVA
MUSLIM ELECTORAL PARTICIPATION IN NON-MUSLIM MAJORITY COUNTRIES
In the name of Allah Most Gracious and Merciful.
All praise and thanks be to Allah without whose blessings and grace this thesis would not
be possible. Allah power and might belong to Him, and there is none beside Him who
deserves our worship and praise.
May the peace and blessings of Allah be on our master Muhammad, his family and
companions, and all who follow his blessed footsteps until the last day.
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BACHELOR’S THESIS
MUSLIM ELECTORAL PARTICIPATION IN

NON-MUSLIM MAJORITY COUNTRIES
1 ABSTRACT
This study considered and examined various opinions presented by the Muslim
scholars and groups on the issue of elections. There are seven main opinions; three
of them prohibit participation in the election. These opinions were further analysed
in the light of Islamic principles while not neglecting the reality of elections in the
context of 21st century demonstrated by practical electoral campaign examples.
Hence, provide readers with theoretical and practical results pertaining to the
electoral participation.
Through this study, I will prove with practical examples that participation in
elections is actually very significant and Muslims, to some extent, have the power to
influence the running of the democratic state, or at least, gain some benefits. Votes
are the hidden mighty tool that if used properly can change the attitude towards
Muslims in a particular state.
The electoral systems in Western countries are not like those in countries many
immigrants left behind. Muslims must integrate, care, and actively participate in
elections because they may improve conditions of present and future Muslim
communities; it is their religious responsibility—if they gained the right to do so—
and they must choose the lesser evil.
Keywords: Elections, campaign, Allah, vote, polls, casting a ballot, power, electoral
participation, niqab, hijab, Muslims.
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2 TABLE OF CONTENTS
1 Abstract ........................................................................................ 2
3 Preface ......................................................................................... 5
3.1 The Aim of This Thesis .................................................................. 5
3.2 Acknowledgements ...................................................................... 5
4 Introduction ................................................................................... 6
4.1 Background ............................................................................... 6
4.2 Research question ....................................................................... 7
5 Elections........................................................................................ 8
5.1 Definition ................................................................................. 8
5.2 History of Democratic Elections ...................................................... 8
5.2.1 Western World ...................................................................... 8
5.2.2 Muslim World ........................................................................ 8
6 Elections in the Light of Islam .............................................................10
6.1 Summary of Opinions on Electoral Participation ..................................10
7 Analysis of Arguments against Electoral Participation ................................14
7.1 Elections are Newly Invented Matter ...............................................14
7.1.1 Islamic Election of a Ruler .......................................................14
7.1.2 Exemplary Elections of Early Muslim Leaders ................................14
7.2 Participating in elections is an act of disbelief ...................................15
7.3 Participating in elections is an act of associating partners with Allah ........16
8 Voting: The Religious Responsibility .....................................................17
9 Electoral Campaigns: Quebec, Canada, France, USA .................................18
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9.1 Quebec 2014: The Hijab Ban .........................................................18
9.2 Canada 2015: The Niqab Issue ........................................................18
9.3 France Regional 2015: Crackdown on Islamists ...................................19
9.4 USA Presidential Election 2016: Muslim Monitoring ..............................19
9.5 Quebec, Canada, France, USA Campaign Results Summary .....................20
10 Voting or Not Voting: The Impact ......................................................21
10.1 Electoral Statistics: The Canadian-Muslim Vote...................................21
10.2 Clarification of removing the niqab for the purpose of identification ........25
11 The Muslim Voice: United & Strong ....................................................26
11.1.1 Power of Vote: Gains of the Canadian-Muslim Community ................28
11.1.2 Power of Vote: New York City ...................................................28
11.1.3 Power of Vote: Changing Europe ...............................................30
12 Conclusion ..................................................................................31
12.1 Final suggestion .........................................................................33
13 Glossary .....................................................................................34
14 Works Cited ...............................................................................36
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3 PREFACE
This thesis is submitted in partial fulfilment of the requirements for a Bachelor’s
Degree in Islamic Studies from the Islamic Online University (IOU). It contains research
conducted from September to January 2016. The supervisor of the thesis has been
Sheikh Mukhtar Raban. Solely the author has written the thesis; however, the
research, with reference to the sources, is based mainly on the research of others and
topic-related contemporary events reported in media from the years of 2013-2015.
This thesis has been inspired by recent elections held in the province of Quebec,
Canada, in 2014. The agenda of the provincial government, among other points, had
wished to follow strict anti-religious policies. The outcome of the elections would
directly affect the basic freedom of religion guaranteed by the Part I. of the
Canadian Bill of Rights (Justice, 2015).
While the rights of Muslims given by the Law Maker, Allah, were threatened, voices
forbidding participation in the decisive elections were also getting loud. Hence, the
interest to research and analyze the opinions of Islamic scholar on the participation
of the election of a non-Muslim government in the light of contemporary issues faced
by Muslim minority living in non-Muslim majority countries.
3.1 THE AIM OF THIS THESIS

Since this thesis is written as the final thesis of bachelor’s degree in Islamic studies,
the opinions are researched and analyzed according to the principles stated in the
Islamic law and taught in the Fiqh courses of the Islamic Online University. The
emphasis is on the practical application of the Islamic principles in 21. century.
3.2 ACKNOWLEDGEMENTS
I would like to extend my supplication and gratitude to my supervisor, Sheikh
Mukhtar Raban, for his guidelines and advice, and IOU fiqh instructors and teachers;
especially Sheikh Muhammad Anwar Sahib, Sheikh Mohammad Monzur-E-Elahi, and
Dr. Bilal Philips.
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4 INTRODUCTION
The definition and system of the elections evolved throughout the time. Elections
were used in ancient Greece and Rome; however, the origins of the elections in the
contemporary world gradually emerged from the beginning of the 17th century
(Britannica, 2015).
Elections provide the wide public with a selection of leaders and contribute to the
governance of the state. The Islamic system does not include mass elections of
members of the government. Nevertheless, the electoral system exercised by the
decision makers, ahl al-hall w’al ‘aqd, is one of the methods a leader of believers,
caliph, is selected and this system has played a significant role in the selection of a
leader during the era of the first four righteous leaders of the Islamic state (Q&A,
Fatwa no: 111836). Hence, we can conclude that the principle of the electoral
system was recognized and practised by the best generation (al-Bukhari, 5:57:3) of
Muslims, which played an important role in the shaping of Islamic law.
4.1 BACKGROUND
Despite warnings and opinions of scholars to the community members to remain in
Muslim countries, the large Muslim population has left them, for whatever reason,
and settled in the non-Muslim countries. Additionally, the spread of Islam has caused
many natives of those non-Muslim countries to embrace Islam. Hence, the Muslim
population in various non-Muslim countries has increased significantly and matured
over two, three, even four generations. Since a secular government and their laws
govern these countries, the clash between religion and secularism was inevitable.
Many Western governments are fully aware of the growing and maturing religious
attitude of the Muslim community and in order to curb this attitude, diverse new
laws have been introduced in various countries all over the world.
In France in 2010, face veil has been banned and wearing it in public will bring upon
fines (News, 2014). In China, some Muslims were banned from observing the fast of
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Ramadhan or boarding a public transportation with face veil (Beech, 2014). The
question that arises, should Muslims patiently endure discrimination and systematic
exclusion from the public life, or simply give up and move to a Muslim country?
Understanding the significance of elections in the Western societies, is there a
possibility of a third option?
Should Muslims residing in secular countries try to change the state dynamics through
the existing means of mass elections? And if so, does the Islamic legislative allow
Muslims to participate in non-Muslim, non-Shari’ah, democratic political sphere,
which by its concept places itself above the laws of the Creator? Will the
participation in such elections be viewed as a support of non-Islamic policies against
the laws of the Creator?
4.2 RESEARCH QUESTION

The clash between Islam and West is ever so present in our times. There are diverse
suggestions as to how to deal with this clash. For various reasons, we cannot simply
move all the Muslim population to Muslim countries. Hence, should we concentrate
on changing the Western countries from within rather than using a force and
aggression, which will result in retaliation against Muslims? Should Muslims living in
Western countries unite, use wisdom, and tools handed to them by the Western
culture to influence the governing system in their favor? Should they use the Western
system to their advantage or should they be only the bystanders, insignificant
minority and victims of the system? If and what impact can have this unity? Is there
a place for mass elections in Islamic legislative?
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5 ELECTIONS
5.1 DEFINITION
Elections are a formal process of selecting a person for a public office, or of
accepting or rejecting a political proposition by voting (Britannica, 2015). The right
to vote is a privilege bestowed upon citizens of a country, where elections are
traditionally held. Visitors, temporary or permanent residents do not enjoy such
right. Exercising the right to vote is generally seen as a civic duty (King, 2011)
through which voices of people are heard. People vote for those, who they feel have
their best interests in mind or at least for those, who they see as less evil.
5.2 HISTORY OF DEMOCRATIC ELECTIONS
5.2.1 Western World

The electoral system has its root in ancient Athens and Rome; however, the origins
of the elections in the contemporary world lie in the beginning of the 17th century
in the gradual emergence of the representative government in Europe and North
America (Britannica, 2015).
5.2.2 Muslim World

With the idea of the nomination of Yazid bin Muawiya by his father Amir Muawiya in
670 CE, the tradition of electing a leader died. Abdur Rahman bin Abi Bakr, Abdullah
bin Umar, Abdullah bin Zubair and Husain bin Ali expressed great resentment for the
nomination of a son by his father. They said, “This selection has been made not for
the welfare of the Muslims but for their annihilation because by this way the Islamic
Caliphate will resemble the Roman and the Persian empires in which the son
succeeds his father to the throne. This selection is against the spirit of Islam”
(Najeebabadi, 2001, pp. 37-40).
From the beginning of 1970’s, authoritarian leaders in Arab countries like Jordan,
Egypt, Morocco and others undertook a series of liberalizing political reforms, which
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included the introduction of elections (Carolina de Miguel, Amaney A. Jamal, Mark

Tessler, 2014, p. 3).
Nevertheless, considering the results of the elections of countries such as Egypt or

Morocco where the same leaders always won with 99 percent of votes (Scott
MacLeod, Amany Radwan, Lindsay Wis, 2005), perhaps the first-ever democratic,
real election was held in Tunisia in 2011 (Chrisafis, 2011).
Thus, the Muslim world is very young to the concept and system of fair and free
election.
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6 ELECTIONS IN THE LIGHT OF ISLAM
For many practising Muslims, it is very important to understand clearly the Islamic
stance on the electoral participation. Every time there is an election, we find various
discussions—not only on social media—about the Islamic ruling on casting a ballot.
We will not be able to analyze this issue without comprehensive introduction and
summary of all the given opinions no matter where they come from as long as they
are significantly loud and influence the opinion of Muslims.
6.1 SUMMARY OF OPINIONS ON ELECTORAL PARTICIPATION

When it comes to the issue of the election, scholars are divided. Some divide the
issue of voting to elections in a Muslim country, which is not governed by the Islamic
law, and a non-Muslim country governed by the democratic system, some make no
distinction between them. I have taken into the consideration only those opinions
that address the electoral participation in a non-Muslim majority country governed
by the democratic system.
The justification of opinions, which allow participation, can be summarized as

depending on the circumstances and intention, or being an obligation.
1)
Sheikh Muhammed Salih Al-Munajjid views elections as an issue that differs
according to the circumstances, “This is a matter concerning which rulings may
differ according to different circumstances in different times and places. There is
no absolute ruling that covers all situations, both real and hypothetical. In some
cases, it is wrong to vote, such as when the matter will have no effect on the
Muslims, or when the Muslims have no effect on the outcome of the vote. In this
case, voting or not voting is all the same. The same applies in cases where all the
candidates are equally evil or where they all have the same attitude towards
Muslims…” (Q&A, Fatwa no: 3062).
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2)
Sheikh ‘Abd al-‘Azeez ibn Baaz, Sheikh ‘Abd al-Razzaaq ‘Afeefi, Sheikh ‘Abd-Allaah
ibn Ghadyaan, and Sheikh ‘Abd-Allaah ibn Qa’ood, members of the Fataawa al-
Lajnah al-Daa’imah, issued the following legal opinion, which is based on the
intention of the voter and candidate. “It is not permissible for a Muslim to
nominate himself in the hope that he can become part of a system, which rules
according to something other than that which Allah has revealed and operates
according to something other than the Shari’ah of Islam. It is not permissible for a
Muslim to vote for him or for anyone else who will work in that government unless
the one who nominates himself or those who vote for him hope that by getting
involved in that they will be able to change the system to one that operates
according to the Shari’ah of Islam, and they are using this as a means to overcome
the system of government, provided that the one who nominates himself will not
accept any position after being elected except one that does not go against Islamic
Shari’ah” (Q&A, Fatwa no: 107166).
3)
Sheikh Muhammad ibn Uthaymin, in Liqaa’aat al-Baab al-Maftooh, stated his opinion
of elections being actually obligatory, “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” (Q&A, Fatwa no:
107166).
Additionally, there are those who view elections in general as forbidden and either
base their view on elections being an innovation, imitation of the disbelievers, or an
association of partners with Allah.
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4)
Ash Sheikh Ubayd Al Jaabiree considers elections to be an innovation, which is
unlawful and better to stay away from. „Elections are not from the Sunnah (the way
of the Prophet) that is known by the Muslims and that which the Salaf traversed
upon from the time of the Companions and the Imams of the Taabi‘een, and those
who came after them. Rather, it is a newly invented matter in Islam, so it is a bid‘ah
(innovation), and if it is a bid‘ah (innovation) then it is muharram (unlawful)” (Talk,
2007).
The same opinion was expressed by Sheikh Ahmed bin Yahya An Najmee, „The system
of elections is an innovation and it is not permissible for the Muslims to participate
in them alongside the disbelievers“ (Talk, 2007).
Sheikh Yahya Al Hajoree is of the opinion that they are an imitation; hence, unlawful.
“They are from the democratic laws that seek to destroy Allah's true
legislation. They are also considered imitation of the disbelievers, and imitating
them is not permissible. There is much harm present in them, and there is neither
benefit nor gain for the Muslims (in them)” (Talk, 2007).
5)
A group called Hizb ut Tahreer is actively warning Muslim not to participate in

elections in the West. According to their understanding elections are forbidden,
“Participating in presidential, parliamentary and council elections in the West are
haram, because they are a type of representation over prohibited actions. In this
regard, there is no difference between electing a Muslim or non-Muslim, because
the election is related to the prohibited actions that have to be undertaken”
(Britain, 2015).
6)
Sheikh, ‘Abdul Qadir ibn ‘Abdil ‘Azeez, said that it is disbelief, “As for those amongst
the people who vote for them (i.e. Members of Parliament & Congress), they are
committing kufr as well, because according to the representative democracy, the
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voters are in reality delegating them to practice the mastership of shirk – legislating
beside Allah – on their behalf. Consequently, taking people as lords beside Allah is
a shirk, and a disbelief in Allah, and that is what those who vote for the members
of parliament are doing” (Ghurabah, 2013).
7)
In April 2015, BBC News reported that in the area around Leicester, UK, anti-voting
Islamic stickers, comparing voting to ascribing partners to Allah, have been posted
stating, “Voting for Man-Made Laws is Shirk, Associating with Allah” (Parker, 2015).
From the above-mentioned opinions of scholars, we can summarize the opinions on

the electoral participation as following:
1. Obligatory: Elections are obligatory because we need to choose the lesser evil.
2. Recommended: If the vote will influence the outcome, it is better to vote.
3. Permissible: Good intention to change the government.
4. Forbidden: It is a newly invented matter in Islam; hence, unlawful.
5. Not permissible: Imitation of disbelievers; there is much harm present in them,
and there is neither benefit nor gain for the Muslims.

6. Prohibited: Participation in it is an act of disbelief.
7. Forbidden: Voting for the man-made law is an act of associating partner with
Allah.
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7 ANALYSIS OF ARGUMENTS AGAINST ELECTORAL Participation
7.1 ELECTIONS ARE NEWLY INVENTED MATTER
Since none of the stated opinions of the scholars is based on the direct rulings
contained in the primary sources of the Islamic law such as Qur’an and Sunnah, it is
a matter of their own deduction. Yet, considering how the ruler of the Islamic state
is being elected, we can demonstrate that opinions stating that election is a newly
invented matter is not taking into consideration the concept of the electoral system
set by the righteous leaders and examples for the Muslim nation to follow.
7.1.1 Islamic Election of a Ruler

There is no dispute that a leader, who will rule his people with justice, is one of the
principles well established in Islam. “Indeed, Allah commands you to render trusts
to whom they are due and when you judge between people to judge with justice.
Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing”
(Qur'an, 4: 58). There are three methods to appoint a ruler. One of the methods
stated in Ahkaam al-Sultaaniyyah; an appointed council of those of power and
influence elect the caliph (Al-Maawardi, 1996, p. 12). That appointed council are
the decision makers, ahl al-hall w’al ‘aqd, (Q&A, Fatwa no: 111836) who are those
qualified to elect or depose a ruler on behalf of the Muslim community (USA, n.d.).
7.1.2 Exemplary Elections of Early Muslim Leaders

The Prophet ‫ ﷺ‬said, “I enjoin you to fear Allah, and to hear and obey even if it be
an Abyssinian slave, for those of you who live after me will see great disagreement.
You must then follow my Sunnah and that of the rightly-guided caliphs. Hold to it
and stick fast to it. Avoid novelties, for every novelty, is an innovation, and every
innovation is an error (al-Sijistani, 40:4590). He ‫ ﷺ‬also said, “The best of you
(people) are my generation, and the second best will be those who will follow them,
and then those who will follow the second generation" (al-Bukhari, 8:78:686). This
is clear indication that the way of the rightly-guided caliphs is for us to follow.
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Prophet ‫ ﷺ‬did not appoint any person to be a leader after his passing. Nevertheless,
it was not possible for the Muslim society to stay without a leader. Hence, they have
implemented the method of election and chosen Abu Bakr to be the first caliph
(Najeebabadi, 2000, pp. 273-5). Before Abu Bakr died, he consulted his choice of his
successor with a small group of Companions. They have agreed to his selection; thus,
Umar ibn Khattab was appointed as a second caliph (Najeebabadi, 2000, pp. 312-5).
A third caliph, Uthman bin Affan, was also voted for by a selected group
(Najeebabadi, 2000, pp. 381-4). Hence, the principal of election has been known
and practised by the best generation. Thus, a claim that this is an innovation is not
valid.
7.2 PARTICIPATING IN ELECTIONS IS AN ACT OF DISBELIEF

The opinion that participating in elections is an act of disbelief is based on the fact
that democratic system governing the Western countries is contrary to Islam (Q&A,
Fatwa no: 98134). Hence, the claim stands on participating in such system equals
the same result according to the rule “Supporting disbelief is disbelief” (Ghurabah,
2013).
While we can agree that democracy according to the Western concept is against the
Islamic teachings, participation in such system does not necessarily mean
participation in disbelief itself. Among the basic five universal maxims of the Islamic
law is “Acts are judged by their goals and purposes” (Kamali, 2008, p. 144). This
legal maxim implies, if a person has a good intention, wishes to change the system
for the betterment of the country’s Muslim community, and follows the Qur’an
command of enjoining good (Qur'an, 3:110), there is nothing wrong with his
participation. Above all, abstaining from voting may actually cause more harm than
voting itself.
In conclusion, calling someone a disbeliever without sufficient proof has a serious

consequence. Hence, such accusations should not be uttered lightly. The Messenger
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of Allah ‫ ﷺ‬said, “If a man says to his brother ‘O Disbeliever!’ Then surely one of
them is such (i.e., a disbeliever)” (al-Bukhari, 8:73:125).
7.3 PARTICIPATING IN ELECTIONS IS AN ACT OF ASSOCIATING PARTNERS WITH ALLAH

The opinion that participating in elections is an act of associating partners with
Allah, is based on a claim that a person votes for man-made laws. It can be said that
“the democratic system is one of the modern forms of shirk in terms of obedience
and following, or legislation, as it denies the sovereignty of the Creator and His
absolute right to issue laws, and ascribes that right to human beings” (Q&A, Fatwa
no: 107166). However, the electoral process does not represent a choice between
the man-made laws and the God-made laws. It is a choice between candidates of
the same political system of the country one has chosen to reside in and their
election campaign promises. Furthermore, it complies with the basic universal
maxim of the Islamic law “A greater harm is eliminated by [tolerating] a lesser one”
(Kamali, 2008, p. 147). Hence, abstaining from actively choosing the lesser evil may
produce the prevalation of the greater evil.
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8 VOTING: THE RELIGIOUS RESPONSIBILITY
When Muslims enjoin right and forbid evil, they are considered to be the best nation,
as stated in the Qur’an, “You are the best nation produced [as an example] for
mankind. You enjoin what is right and forbid what is wrong and believe in Allah”
(Qur'an, 3:110).
Muslims should strive to be exemplary citizens. This is part of our religion. The
Prophet ‫ ﷺ‬said, "It is obligatory for one to listen to and obey (the ruler's orders)
unless these orders involve one disobedience (to Allah); but if an act of disobedience
(to Allah) is imposed, he should not listen to or obey it" (al-Bukhari, 4:52:203). If we
analyse this hadith, we can conclude that the obedience is general. There is no
distinction between a Muslim and a non-Muslim land. Hence, as long as the laws of
the country where one resides do no ask for acts of disobedience to Allah, a Muslim
should be a law-obedient citizen striving to promote the values of Qur’an and Sunnah
according to his available means.
“Indeed, Allah orders justice and good conduct and giving to relatives and forbids
immorality and bad conduct and oppression. He admonishes you that perhaps you
will be reminded” (Qur'an, 16:90).
Once a Muslim has gained the right to vote, which is bestowed on citizens only, he
must exercise this right for the good of his religion and society. It is very rare that
there will be a situation, where all parties are equally harmful. In today’s world, it
is very common to find at least one party, which will strive to suppress the practising
and spreading of Islam and use the fear of Muslims for their political gain.
Therefore, Muslims should care and actively participate in elections because they
may improve conditions of the Muslim community. Furthermore, it is their religious
responsibility if they gained the right to do so and they must vote to choose the
lesser evil if no benefits are obvious.
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9 ELECTORAL CAMPAIGNS: QUEBEC, CANADA, FRANCE, USA
In order to look at other opinions of Muslim scholars such as voting only when votes
matter or choosing a lesser evil, we need to analyze examples of actual electoral
campaign proposals and promises. We will look closely at four recent electoral
campaigns in Quebec, Canada, France, and the USA because, in all the campaigns,
Muslim rights of freedom of religion were threatened.
9.1 QUEBEC 2014: THE HIJAB BAN

On September 10, 2013, Bernard Drainville, and a Minister responsible for
democratic institutions and active citizenship and a member of the Parti Québécois
(PQ) (Québec, 2014) under the leadership of Pauline Marois (Québec, 2015), unveiled
the Québec values charter (Encyclopedia, 2015). The principal aim of this highly
anticipated charter was the creation of a secular society, where religion and state
are completely separate. Among the proposals was a ban on the wearing of any
visible religious symbols, hijab included, for all public sector employees.
Furthermore, it would make it mandatory to have one’s face uncovered while
providing or receiving a state service (Assembly, 2013). The PQ had a minority
government and needed the support of the opposition, or to win election and gain a
majority to pass this charter, which was a key element in party’s election platform
(News & Authier, 2013).
9.2 CANADA 2015: THE NIQAB ISSUE

Niqab controversy has sparked heated debate in 2015 Canada federal elections. The
former prime minister and a leader of the Conservative party, Stephen Harper,
described the niqab as “anti-women” (Tonda MacCharles, Ben Spurr, 2015). Among
his electoral promises was passing a ban on niqab in the federal civil service.
Meaning, if a woman covering her face wants to receive a services from the federal
government, she will be required to unveil her face every time. “We do not allow
people to cover their faces during citizenship ceremonies. Why would Canadians,
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contrary to our own values, embrace a practice at that time that is not transparent,
that is not open and frankly is rooted in a culture that is anti-women,” Mr. Harper
told the Commons. “That is unacceptable to Canadians, unacceptable to Canadian
women” (Chase, 2015).
Harper’s appeal to the Supreme Court of Canada to hear its case for striking down
the lower court rulings that allowed women to wear the niqab at citizenship
ceremonies was overturned (Kennedy, 2015).
9.3 FRANCE REGIONAL 2015: CRACKDOWN ON ISLAMISTS

Marine Le Pen, the president of the far-right National Front party, was preying on
the Syrian-immigration crisis in Europe. She has used the death of 129 people in Paris
to spread more fear saying, “France and the French are no longer safe” (Nossiter,
2015). Among proposals of her political campaign are a crackdown on Islamists in
France, expulsion of foreigners who preach hatred on the French soil, stripping
binational Islamists of citizenship (Nossiter, 2015). She is known to link the Muslims
praying outside to Nazi occupiers. "It is an occupation of sections of the territory, of
districts in which religious laws apply. It's an occupation," said Le Pen at the Party
rally. In addition, she proclaimed in Lyon, "For those who want to talk a lot about
World War II, if it's about occupation, then we could also talk about it (Muslim prayers
in the streets) because that is the occupation of territory" (Telegraph, 2010). She
has stood firmly behind her remarks previously cited at the Lyon court—where she
was charged with inciting racial hatred—claiming that she has not committed a crime
and that it is her duty as a political leader to address such a fundamental subject
(Samuel, 2015).
9.4 USA PRESIDENTIAL ELECTION 2016: MUSLIM MONITORING

Donald Trump, the 2016 United States presidential election’s candidate for the
Republican Party, is very bold and straightforward in his anti-Muslim aspect of his
campaign. He suggested that he would set up a database for Muslim-Americans and
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most likely even mandating that they carry special identification cards that note
their faith (Obeidallah, 2015).
9.5 QUEBEC, CANADA, FRANCE, USA CAMPAIGN RESULTS SUMMARY

While the USA presidential election is yet to be decided, we know now that all of
the above-mentioned political parties lost and their promises will not materialize for
now.
Pauline Marois stepped down as a party leader after losing seats to the Liberal Party
(News, 2014). This put an end to the Québec values charter banning any visible
religious symbols, hijab included, for all public sector employees.
Stephen Harper and his Conservative Party has lost its election to the Liberal Party
and its leader, Justin Trudeau (Schwartz, 2015). There are suggestions that his lost
can be attributed to his aggressive campaign on the niqab issue (Braid, 2015).
Marine Le Pen has gained a support in the first round of the regionals when about 50
percent of French population voted. However, in the second round where 59 percent
went to the polls, her party lost ridings in all regions (Viscusi, 2015).
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10 VOTING OR NOT VOTING: THE IMPACT
The Quebec 2014 and Canada 2015 election campaigns have directly threatened
Muslim women rights to practise their religion. There is almost no disagreement on
the fact that a Muslim woman should abide by the Islamic dress code, which includes
head-covering. It is a direct order to the Muslim women from Allah (Qur'an, 33:59).
While the scholars are not united on the issue of the niqab, there is a part of the
community that considers an obligation of a Muslim woman to cover her face (Q&A,
Fatwa no: 11774). Hence, even if one does not agree with that opinion, it is not
possible to deny that it exists.
France regional 2015 and USA presidential 2016 propaganda has called for crackdown
on Islamists and monitoring of Muslims. If such laws were going to be implemented,
who is to say who is the “good” and who is the “bad” Muslim?
We thank Allah that the three above-mentioned political parties with their
proposition did not win. We might not be able to accurately state that the deciding
votes were in the hands of Muslims yet we cannot claim that Muslims had no impact
on the final results.
10.1 ELECTORAL STATISTICS: THE CANADIAN-MUSLIM VOTE
Since the electoral system does not keep track of its voters’ religious beliefs, we
cannot accurately assess the voting Muslim participation. Nevertheless, a website
The Canadian-Muslim Vote has published results of a countrywide survey on the
electoral participation Figure 1. The results provide a valuable insight into the
Muslim-Canadian voting participation.
Before we analyze the data, it is noteworthy to mention that Canada federal election
was highly debated and promoted in local Muslim communities countrywide. The
Canadian-Muslim Vote organization has worked tirelessly to increase voter turnout.
They have asked leaders of the participating Parties to send them promotional videos
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to be posted on their website. Posters stating, “I gave up my voice last time. Not
this time,” or “You speak loudest when you vote,” were promoted on social media
and handed to the community. “We are not here to rally any sort of political agenda
or Muslim agenda,” said Muneeza Sheikh, and a volunteer with The Canadian-Muslim
Vote, “We are really here to do whatever we can to make it easy for people to shed
their concerns, laziness, or apathy, and simply go out to vote” (Javed, 2015). It
seems as their efforts were not wasted because the 2015 Muslim voter turnout rate
is much higher in comparison to the 46.5 percent in the 2000 federal general election
(Javed, 2015).
Estimated 79 percent of Canadian Muslims voted in the 2015 Federal election

according to a recent post-election poll conducted by Mainstreet Research, which
surveyed 802 Muslim Canadians from November 3-5 across five municipalities:
London, Ottawa, Greater Toronto Area, Edmonton and Vancouver as well as nine
ridings (Vote, n.d.). Estimated 18 percent of Canadian Muslims did not vote and the
reason of a 35 percent of them is “Don’t care or does not make a difference,” Figure
2.
Figure 1 Muslim Voters Participation in Canadian Federal elections 2015 (Mainstreet Research)
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Figure 2 Top Reasons Muslim Did and Did Not Vote (Mainstreet Research)
If we were to analyze the reasons why people did not vote, we will find only one of
them justifiable and reasonable; 36.2 percent of those who did not vote, could not
due to the citizenship issues. Thus, even if they wanted to, they were not eligible.
The vast majority of non-voters did not know enough, did not have time, or did not
care.
Here comes a question. What Muslim does not care if a political party that has
previously won two election campaigns (Parliament, 2015), changed the peace-
keeping image of Canada to active and engaging in physical combat in Muslim
countries (MacKinnion, 2015), and currently waging war on the niqab, wins the
election again?
Islamic Institute of Toronto president Fareed Amin has the possible explanation. In
his own words, “"Many of the first-generation immigrants come from countries where
whether you participate or not doesn't make a difference, so sometimes there's that
skepticism to participate in the political process." Some new Canadian even carry
the view that political involvement is potentially dangerous due to the climates
experienced in the countries they left behind (Nasser, 2015).
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Nevertheless, the Prophet ‫ ﷺ‬said, “Muslims are like one body of a person; if the
eye is sore, the whole body aches, and if the head aches, the whole body aches”
(an-Naysaburi, 32:6261). Hence, it is not possible for a Muslim who has gained the
right to vote to abstain from exercising his right and not care about his own
community.
In such case, the obligation of voting should be stressed as expressed by Sheikh

Muhammad ibn Uthaymin in Liqaa’aat al-Baab al-Maftooh. “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” (Q&A, Fatwa no: 3062).
Furthermore, taking into consideration that election is highly publicized, debated

and important event of the country, there is no explanation as to why would 47
percent of Muslim voters not have sufficient information to cast a ballot. All the
information and detailed analysis of the various campaigns are easily searchable on
the Internet if one possesses neither TV, Radio nor reads local newspapers.
To conclude the excuses, everyone who is eligible to vote must have three
consecutive hours to cast his or her vote on Election Day by the Canadian law. If
their employment does not permit them to have three consecutive hours, the
employer must give them time off (Canada, 2015). Additionally, the Canadian
electoral system allocates four extra days for advance polls (Canada, 2015). Hence,
the 19 percent of Canadian-Muslims, who found no time to vote, had five days to
cast their ballots.
It is important to remind that our Prophet ‫ ﷺ‬taught us a supplication against

laziness, “O Allah! I seek refuge with You from helplessness, laziness, cowardice and
feeble old age; I seek refuge with You from afflictions of life and death and seek
refuge with You from the punishment in the grave” (al-Bukhari, 4:52:77).
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10.2 CLARIFICATION OF REMOVING THE NIQAB FOR THE PURPOSE OF IDENTIFICATION

There was a proposition from the Chief Electoral Officer Marcel Blanchet of Quebec
in 2007 Quebec elections that a face-veil-wearing voter would be required to show
her face (News, 2015). Marc Mayrand, Canada's chief electoral officer, had
announced that voters wearing a face-veil could cast their ballots if they met certain
conditions. (News, 2015). Therefore, we need to understand what is the Islamic
ruling on removing veil for the purpose of identification. Does that excuse niqab-
wearing women from participating in elections? Are women prohibited from showing
their covered faced in all situations? Can they uncover their face to men outside
their families?
According to the Islamic law, a woman who covers her face is allowed to remove her
veil in front of a male official for the purpose of identification. Such ruling has been
indicated in extensive and detail fatwa “When is it permissible for a woman to
uncover her face?” from the Hijaab al-Muslimah bayna Intihaal wa Ta’weel al-
Jaahileen, p. 239, listing various situations when a woman is permitted to uncover
her face (Q&A, Fatwa no: 2198). Hence, Islam does not restrict the niqab-wearing
woman from exercising her right to vote even if the means removing her veil for the
purpose of identification.
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11 THE MUSLIM VOICE: UNITED & STRONG
The Muslim population, migrating and living in the Western countries for many years
now, forms a significant part of many countries today. Table 1 demonstrates an
estimation of the Muslim population in 2015 (Mohamed, 2016; Post, 2015) and
projection growth in 2030 (Rogers, 2011) in USA, Canada, and France. The projected
growth is very significant because whatever influence we have currently on the
results of the elections, it will be multiplied in future. In numbers is a strength yet
without efficient execution, the numbers will carry no weight.
Table 1 Muslim Population 2015, 2030
Country Muslim Muslim Projection 2030

Population Percentage Growth
Percentage(%)
2015 (million) 2030
(%)
(million)
Canada 1.06 3 2.7 6.6
USA 3.3 1 6.2 1.7
France 6.13 9.6 6.8 10.3
In 2011, over half a million (513,000) Muslims were eligible to vote and more have
turned 18 years old since then, increasing the number significantly (Hamdani, n.d.,
p. 18). Unfortunately, historically, the Muslim voter turnout has been very low. In
2004 federal election, only 46.5 percent of eligible voters cast their ballots while
the national average is 60.9 percent. This is most likely the scenario of most Western
countries.
Native-born Muslims made up over a fifth (22.8 percent) of all Muslims in 1991, which
has jumped to 28.0 percent in 2001 (Hamdani, n.d., p. 5). With native-born Muslims
integrating into society faster than their immigrant parents, it is a possibility that
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the higher electoral participation in subsequent years may be attributed to the

electoral education, integration, and understanding the significance of the vote,
since 82 percent of Muslims who voted view their participation as a civic duty (Figure
2).
A 26-year-old young professional confirmed that his immigrant parents are not as
concerned about the happening in Canada as “back home.” "When it comes to
politics, they tend to care more about where they are from versus where they are
living," says Umair Ali of his parents' generation. For him, though, what matters is
what is happening right here in Canada. It is a sentiment much Muslim youth, either
born or raised in Canada, share (Nasser, 2015).
In 2015 elections, the voter turnout has risen significantly and an estimation of 79
percent cast their ballots as demonstrated in Figure 1. Daood Hamdani, a faculty
member of the Canadian Muslim Leadership Institute, said, “The Muslims can
influence the outcome in many ridings particularly when the elections are close, as
was the case in several elections before 2009. Their vote carries an enormous weight
and could even decide which party forms the government when no party wins the
absolute majority in the parliament” (Hamdani, n.d., p. 18).
And this is something that Muslims living in the Western countries must realize.
Voting is a cornerstone of the democratic system governing the Western countries.
The Muslim population in the West is growing rapidly (Table 1). Hence, we must seize
the opportunity, and become an active and strong segment of our societies.
If Muslim turnout in every election will be strong, the running Parties will have no
choice by to acknowledge the strength of their votes and present them with
something that will attract their voters’ attention. Nevertheless, we have to
understand that politicians are not mind readers. Hence, our desires have to be
formulated and propagated clearly and loudly.
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11.1.1 Power of Vote: Gains of the Canadian-Muslim Community

The Canadian federal 2015 elections have seen great Muslim participation. Their
main concerns were human rights/civil liberties, foreign policy, healthcare,
education, and others. For the complete list, refer to “The Canadian Muslim Vote”
website. And this is what they have been in majority voting for (Vote, n.d.).
Newly elected MP for Mississauga Center, Omar Alghabra, said, “It was clear that the
Muslim community had an impact on the outcome of the election. And it’s a
reassuring message to every citizen that their participation through voting and
maybe even more has an impact on the outcome” (Javed, 2015).
This election was a landmark for the Canadian Muslim community with the election
of 11 Canadian Muslims to parliament (Rana, 2015) and the first-ever Muslim
minister, 30-year-old, former Afghani refugee, Maryam Monsef (Raj, 2015). The new,
Muslim friendly, Liberal Prime Minister, Justin Trudeau, is a pleasant change in the
leadership that was not very Muslim-friendly. He stresses the values that celebrate
the country’s diversity and religious tolerance that make Canada a great country.
After an attack on a mosque in Peterborough, he issued the following statement,
"To the families who attend the mosque for prayer every week, the Government of
Canada and our law enforcement agencies will protect your rights and make every
effort to apprehend any perpetrator. I hope your mosque will be open for prayer
again very soon” (Trudeau, 2015).
11.1.2 Power of Vote: New York City

There is an estimate 2-3 percent Muslims adult population in New York. (Carnes,
2015) What impact can have such a small group on the election? It might seem small
and insignificant. However, do not let the numbers deceive you. We need to take
into consideration that not all eligible voters cast their ballots.
The 2013 New York City mayoral election Democrat’s candidate, Bill de Blasio, was
strategically looking for supporters and he did not overlook the Muslim population
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because of their significant voting numbers. The Arab American Association of New
York and the Islamic Center at New York University sponsored a debate among the
mayoral candidates. In answer to a child’s question, all of the candidates presented,
including Bill De Blasio, pledged to close the schools for the Muslim holidays
(Otterman, 2014). This issue has brought many previously non-involved Muslims.
In general, Muslim holidays, Eid al-Fitr and Eid al-Adha, in the West are normal
working and school days. While Muslims get days off on the state, Christian, and
some even on the Jewish holidays, in order to celebrate their own, they need to
either take a leave, unpaid day off or skip that day at school.
Bringing the Muslims holidays to the school calendar is something the local Muslim
community has been striving for. When expressing the meaning of such recognition,
Ms. Barco’s daughter, Fadila, 15, a 10th grader at Harlem Village Academy, said, “It
meant that they understood that our religion was important to us and that they cared
about us” (Otterman, 2014).
A Columbia University study in 2008 found that about 95 percent of Muslim children
in the city attend public schools and about 10 percent of New York City public-school
children are Muslim (Otterman, 2014). Many times, important exams are set on the
days of the Muslim holiday and children have to choose between celebrating their
day of joy or attending an important exam.
The Democrat’s candidate, Bill de Blasio, won the election by a landslide and
become the New York City mayor (Gabbatt, 2013). It took some time to fulfill that
pledge, but in March 2015, Mayor Bill de Blasio announced that New York schools
have added two Muslim holidays to their calendars for official days off. Meaning, all
public schools in the largest US system will close for Eid al-Adha and Eid al-Fitr
(McCarthy, 2015).
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11.1.3 Power of Vote: Changing Europe
As Canada see the rise of active voters so is France. The active Muslim population in
France continues to rise. They are bringing a very important contribution to the
Socialist and left-wing parties. In the last presidential votes, 93 percent of French
Muslims voted for François Hollande. The former French President Nicolas Sarkozy
has angered the French Muslim population with its ban on niqab (Lichfield, 2011).
“[French] Muslims can’t stand it anymore. They are fed up with these debates about
national identity, halal meat, the veil or fundamentalism all over the place,” said
Francoise Lorcerie, a sociologist with the Institute of Studies on the Arab and Muslim
World near Marseille (Barzegar, 2012).
In his campaign, François Hollande, the current French president, pledged an

amnesty to all of the estimated 400,000 illegal Muslim immigrants currently in
France. He also pledged to change French electoral laws so that Muslim residents
without French citizenship would be allowed to vote in municipal elections as of
2014 (Kern, 2012).
In Britain, during the 2010 elections, Muslims voters were the deciding factor in 82
constituencies (Kern, 2012).
With increasing politically active Muslim population in Europe also, we should expect
to see the impact of their votes in the near future.
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12 CONCLUSION
The system of election has been absent from the Islamic system for over thousand
years. Royal families who appoint their successor from within their kin or some kind
of power-inheriting system govern most Muslim countries. Recent years have seen
some Muslim countries having some type of elections; however, for an election to
mean something, ompetitive parties need to be present and voters should have a
choice of at least two alternatives. Furthermore, the decision of the election should
be final and binding, and no authority should declare them invalid without any
sufficient proof. Hence, Muslims are not brought up and accustomed to participate
in elections or consider them of any significance.
On the other hand, native-born Muslims are being brought up in democratic systems.
During their high school/secondary years, they are taught about the importance of
the vote. The system of election and its significance is introduced to them. State-
born Muslims will continue to be the fasted growing segment for decades to come.
In Canada, they have already surpassed the Arab Muslim population and are now
poised to replace South Asians as the largest group in the country (Hamdani, n.d.,
p. 27). Thus, they are and continue to be a significant and powerful segment of
voting society. It is crucial for the betterment of the Muslim community to recognize
this power.
One of the basic principles of Islam is the need to actively engage in change.
“Indeed, Allah will not change the condition of a people until they change what is in
themselves” (Qur'an, 13:11).
Furthermore, this is supported by saying of the Prophet ‫ﷺ‬, “Tie up (your camel)
[i.e., take the necessary precautions], and put your trust in Allah” (at-Tirmidhi,
2517).
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Hence, Muslims cannot live in the Western countries, complain about their situation,
hope for change in their favor yet do nothing. This is not what makes a Muslim
Muslim. The New York City community is the perfect example.
They have actively engaged with the mayoral candidates. They have made
themselves heard. And once a winning candidate made a pledge, the Muslim
community must be determined to push the proposal forward with hope and
expectations for the new administration. “To have this implemented, that’s our next
step,” said Ahmed Jamil, Muslim American Society (MAS) outreach director in
Astoria, Queens. “Until it’s signed, it’s still a promise” (Yu, n.d.).
It is time for the Muslim community to unite, stand up, and show whom we are and
what we stand for. We must remember that in the Western world, the loudest get
their voice heard. We must communicate our desires and conditions effectively in
order to be heard. We cannot expect politicians to run after our needs while we
cannot even express them. If we want our situation to improve, we have no other
choice but to unite, organize, and become politically active. Our faith does not
require us to watch from far while others decide our future. Part of being a Muslim
is being a responsible citizen.
It is Allah’s will that some of the Muslims settled in the non-Muslim countries. By His
permission, many of them gained the right to vote. Thus, those Muslims, who have
the right to vote in the Western countries, should not abstain from exercising such
right.
Even though there are voices of certain Muslims groups and individuals, who
advocate the prohibition of participation in the election of a non-Muslim
government, it is important to understand that not participating in elections may
actually be against Islamic principles. What is even more puzzling that the strongest
voices against participation are coming from the local community itself. It is not
from people living in Muslim countries rather those living within the Western
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countries. Hence, their opinion is actually close to cutting its own rope. They have
decided to reside in the Western countries, criticize the Western governments and
policies yet prevent people to become strong voting community by threatening them
with a grave sin of associating partners with Allah, by casting their vote, without the
backing of Islamic rulings. Such is the example of some UK Muslim communities
(Parker, 2015).
Those who oppose the power of a vote, clearly underestimate its reality, which is
proven to be true by the New York City community and other campaigns.
Nevertheless, it is important that the Muslim community does not get mobilized only
when it matters. They have to be continuous advocates for the betterment of the
community. This constancy will bring them the serious attention of the politicians.
Hence, numbers along with steady, strong participation are what will bring weight
to their votes.
We can conclude that participating in the election is civic and perhaps even religious
responsibility of Muslims depending on the consequences of the passive approach.
By the will of Allah, some were given the right to vote in a non-Muslim country, and
should therefore take the responsibility and actively participate in the government
election because abstaining will bring more harm than benefit to the Muslim
community.
12.1 FINAL SUGGESTION

Throughout the research, it is obvious that Muslim community needs to address the
voting issue responsibly and in an organized manner in order to display its strength.
I would suggest for all Muslim communities in various non-Muslim majority countries
to have their own websites where they publish and conduct various polling surveys
in order to promote the active-voter attitude. Furthermore, such data will be useful
for analysis of Muslim election participation, which may further attract various
Parties.
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13 GLOSSARY
Allah – Arabic translation of the term for One God. This word comprehensively
includes that He alone deserves to be worshipped and that He has no partners,
spouse, or children.
Bid’ah – innovation
Caliph – a leader of the entire Muslim community
Haram - forbidden
Hijab – A scarf used as a head covering of a Muslim woman, which may be of various
shapes, colors, and styles.
Kufr – disbelieve
Imam – an Islamic religious leader
Niqab – A piece of cloth that covers a face of a Muslim woman. The general Islamic
view on the face-veil divides to three main categories: obligation, recommendation,
permissible.
Shari’ah – A legal system of Islam
Sheikh - an Islamic scholar
Shirk – Ascribing partners in worship to Allah. In Islam, this is considered to be one

of the major sins. If one dies ascribing partners to Allah, he will never attain eternal
piece in Paradise. “Indeed, Allah does not forgive association with Him, but He
forgives what is less than that for whom He wills. And he who associates others with
Allah has certainly fabricated a tremendous sin” (Qur'an, 4:48).
Sunnah – Tradition of Prophet; actions, sayings, and silent permissions.
Taabi’een – 1st generation of Muslims after the Companions of the Prophet ‫ﷺ‬
Qur’an – A scripture from God (Allah)
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‫ﷺ‬ - An Arabic calligraphy meaning, “Peace and blessing be upon Prophet
Muhammad.”
Additional Note:
The titles Prophet or Messenger of Allah refer to Muhammad, the last of the prophets
and messengers of One True God.
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Muslim Voters: Muslim Electoral Participation in Non-Muslim Countries

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Muslim Voters: Muslim Electoral Participation in Non-Muslim Countries

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Muslim Electoral Participation in

Non-Muslim Majority Countries

In the name of Allah Most Gracious and Merciful.

MUSLIM ELECTORAL PARTICIPATION IN

3.1 The Aim of This Thesis .................................................................. 5

3.2 Acknowledgements ...................................................................... 5

4.1 Background ............................................................................... 6

4.2 Research question ....................................................................... 7

5.1 Definition ................................................................................. 8

5.2 History of Democratic Elections ...................................................... 8

5.2.1 Western World ...................................................................... 8

5.2.2 Muslim World ........................................................................ 8

6 Elections in the Light of Islam .............................................................10

6.1 Summary of Opinions on Electoral Participation ..................................10

7 Analysis of Arguments against Electoral Participation ................................14

7.1 Elections are Newly Invented Matter ...............................................14

7.1.1 Islamic Election of a Ruler .......................................................14

7.1.2 Exemplary Elections of Early Muslim Leaders ................................14

7.2 Participating in elections is an act of disbelief ...................................15

7.3 Participating in elections is an act of associating partners with Allah ........16

8 Voting: The Religious Responsibility .....................................................17

9 Electoral Campaigns: Quebec, Canada, France, USA .................................18

9.1 Quebec 2014: The Hijab Ban .........................................................18

9.2 Canada 2015: The Niqab Issue ........................................................18

9.3 France Regional 2015: Crackdown on Islamists ...................................19

9.4 USA Presidential Election 2016: Muslim Monitoring ..............................19

9.5 Quebec, Canada, France, USA Campaign Results Summary .....................20

10 Voting or Not Voting: The Impact ......................................................21

10.1 Electoral Statistics: The Canadian-Muslim Vote...................................21

11 The Muslim Voice: United & Strong ....................................................26

11.1.1 Power of Vote: Gains of the Canadian-Muslim Community ................28

11.1.2 Power of Vote: New York City ...................................................28

11.1.3 Power of Vote: Changing Europe ...............................................30

12.1 Final suggestion .........................................................................33

14 Works Cited ...............................................................................36

3.1 THE AIM OF THIS THESIS

4.2 RESEARCH QUESTION

5.2 HISTORY OF DEMOCRATIC ELECTIONS

5.2.1 Western World

5.2.2 Muslim World

included the introduction of elections (Carolina de Miguel, Amaney A. Jamal, Mark

Nevertheless, considering the results of the elections of countries such as Egypt or

6 ELECTIONS IN THE LIGHT OF ISLAM

6.1 SUMMARY OF OPINIONS ON ELECTORAL PARTICIPATION

The justification of opinions, which allow participation, can be summarized as

A group called Hizb ut Tahreer is actively warning Muslim not to participate in

From the above-mentioned opinions of scholars, we can summarize the opinions on

3. Permissible: Good intention to change the government.

4. Forbidden: It is a newly invented matter in Islam; hence, unlawful.

5. Not permissible: Imitation of disbelievers; there is much harm present in them,

and there is neither benefit nor gain for the Muslims.

7 ANALYSIS OF ARGUMENTS AGAINST ELECTORAL Participation

7.1 ELECTIONS ARE NEWLY INVENTED MATTER

7.1.1 Islamic Election of a Ruler

7.1.2 Exemplary Elections of Early Muslim Leaders

7.2 PARTICIPATING IN ELECTIONS IS AN ACT OF DISBELIEF

In conclusion, calling someone a disbeliever without sufficient proof has a serious

7.3 PARTICIPATING IN ELECTIONS IS AN ACT OF ASSOCIATING PARTNERS WITH ALLAH

8 VOTING: THE RELIGIOUS RESPONSIBILITY

9 ELECTORAL CAMPAIGNS: QUEBEC, CANADA, FRANCE, USA

9.1 QUEBEC 2014: THE HIJAB BAN

9.2 CANADA 2015: THE NIQAB ISSUE

9.3 FRANCE REGIONAL 2015: CRACKDOWN ON ISLAMISTS