By Dr Yahuza Abubakar
Before discussing this, we need to put emotions aside and think carefully. In many societies, tribalism and religious sentiment have become powerful weapons used to manipulate the masses during elections. Politicians know that once they can convince people to vote based on tribe or religion alone, many voters stop asking the important questions about honesty, justice, competence, and accountability. Yet, in a secular state, an election is not a contest to determine which religion is true. It is a contest to determine who will govern people of different religions, tribes, and backgrounds with justice.
Another reality we should not ignore is that many politicians have no genuine commitment to the values they publicly claim. They may carry the title of “Muslim” or “Christian,” but when they pursue corruption, oppression, and selfish interests, they often belong to the same political class that places personal gain above public service, which will lead most of them to the same debauched direction.
Islam teaches that leadership is an amanah (trust), not a privilege. A leader is entrusted with the lives, wealth, rights, and security of the people. Allah says in 4:58 “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, judge with justice.” This verse lays down the foundation of Islamic leadership. Allah did not say, “Judge according to tribal affiliation,” or “Judge according to religious slogans.” He commanded justice.
Allah also says in 4:135 “O you who believe! Stand firmly for justice, as witnesses for Allah, even if it is against yourselves, your parents, or your relatives…” This verse is remarkable because it commands Muslims to uphold justice even when it goes against their own interests. If justice must prevail over family ties, then it certainly must prevail over political loyalty and empty campaign slogans.
To the corrupt Muslim politicians, you know you have gone contrary to what Allah and his messenger legislated. You take and give bribes, steal public funds, kill those who speak against injustice, and more. Allah says in 5:45, “Whoever doesn’t judge with what Allah has sent down(the Qur’an) those are the unbelievers. In 5:47, “Such are defiantly disobedient” So if you don’t judge by the Qur’an, act upon it and rule with justice, you have become a wrongdoer with just the title of a Muslim.
Now let us consider the question. If there are only two candidates in a secular election: One is a Muslim who is openly corrupt, steals public funds, oppresses the people, accepts bribes, destroys institutions, and betrays public trust. The other is a non-Muslim who is honest, protects lives and property, governs fairly, respects the law, and faithfully discharges the responsibilities of office. Which one should be chosen? Drop your answer in the comments section with the strongest argument derived from the objective of Islamic governance.
Allah says in 5:8 “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” Justice is not limited to dealings with Muslims. It is a universal command. Allah also says in 49:9 “Indeed, Allah loves those who act justly.” Notice that Allah’s praise is attached to justice itself.
The Prophet Muhammad (peace be upon him) also emphasised responsibility in leadership in Saheehain: “Each of you is a shepherd, and each of you is responsible for his flock.” A leader who continuously steals public money, abandons the poor, and oppresses citizens has failed in that responsibility, regardless of the religion he professes.
The Qur’an 5:2 also warns against helping wrongdoing. “And cooperate in righteousness and piety, but do not cooperate in sin and transgression.” If a person is known to be corrupt and oppressive, knowingly helping to place such a person in authority raises a serious moral question. Muslims are commanded to support righteousness, not corruption.
History also provides an important lesson from Ibn Taymiyya, who is widely quoted as saying: “Allah supports the just state even if it is unbelieving, and He does not support the unjust state even if it is believing.” This statement is not a hadith, but it reflects a principle repeatedly emphasised in the Qur’an: justice is essential for the stability of societies, while oppression leads to ruin.
Does this mean a non-Muslim is generally preferable to a righteous Muslim? No. If the choice were between a righteous, trustworthy Muslim and a righteous non-Muslim, the Muslim is to be preferred because, alongside justice and competence, he shares the Islamic faith and is expected to uphold Islamic moral values. However, that is not the scenario being discussed. The comparison is between a corrupt Muslim and an honest, just non-Muslim in a secular political system.
In that specific situation, many contemporary scholars argue that preventing oppression, protecting people’s rights, and preserving justice are among the higher objectives (maqasid) of Islamic governance. Supporting open corruption simply because the candidate carries the label “Muslim” finds no support in the Qur’an’s repeated commands to establish justice.
A Muslim’s religious identity is a tremendous blessing, but it does not excuse theft, oppression, bribery, or betrayal of public trust. On the Day of Judgment, Allah will not judge leaders by campaign promises or religious slogans. He will judge them by their faith, justice, honesty, and deeds. These are not merely political questions. They are questions for which we will answer before Allah.
What are your thoughts? Should Muslims vote primarily based on religious identity, or should justice, trustworthiness, and competence be decisive when choosing leaders in a secular state? Support your view with evidence from the Qur’an and authentic Sunnah, and let us discuss with respect and sincerity.
