Question : Why are you against political participation ? What will happen to our livelihood and our families if we refrain from political participation ? Does not Islam tell us to seek our livelihood and provide for our families.

In Islam every action has to be evaluated based on  Islamic Shariah evidences not according to the reality. If our current reality charts the course of action for us, there are many who will find excuses to commit haraam actions. Here is the classical list of erroneous justifications used to build the case for compromising our Islamic identity:

''We are living in times of great hardship, nobody gives interest free loans and therefore we are left with no other option but to indulge in riba ''

''The  cost of living is so high these days that we have no other option but to send our daughters to work in free mixing work environments''

PRAGMATISM 

The idea of pragmatism is that in circumstances where obeying the law of Allah (swt) affects our perceived interests (in whatever sphere of life) then those interests take a higher precedence.

Similarly those who advocate for political participation (in kufr system ) claim that their livelihood and physical comfort could be in serious jeopardy if they don't have a ''voice within the system'' . Also, many have used this justification with an Islamic flavoring by quoting the hadith : 'All actions are judged according to intention ' . Can a person commit haraam actions in order to achieve a halaal goal ?  A typical example would be the case of a person who dates in order to get married.

Furthermore, many Muslims have mistakenly lumped 2 different issue into one. The two issues have to be distinguished and discussed in its own context  :

1) Ruling and judging 

2) Addressing our immediate needs ( livelihood, providing for the family, job...etc)

Ruling and judging 

The act of ruling and judging must be based on Islam because Allah (swt) in many ayahs orders the Muslims to rule by Islam and forbids any other ruling:

''And whosoever does not rule by what Allah has revealed, they are the Kafirun (Disbelievers).'' [Quran 5:44]

''And whosoever does not rule by what Allah has revealed, they are the Zalimun (Oppressors).'' [Quran 5:45]

''And whosoever does not rule by what Allah has revealed, they are the Fasiqun (Transgressors).'' [Quran 5:47]

''And so rule between them by what Allah has revealed, and follow not their vain desires...'' [Quran 5:49]

Therefore those who want to participate in Western political process has to provide more substantial proof from the Islamic texts through the correct process of ijtihaad to establish the permissibility of their claim.

Addressing our immediate needs ( livelihood, providing for the family, job...etc)

Even though Muslims living under un-Islamic ruling system  are clearly forbidden to assume positions of ruling and judging, they can still take practical steps to resolve the immediate needs of their fellow Muslims. Such charitable actions are permitted and obligatory in some cases. We as Muslims also realise that despite the terrible situation, we have to fulfil our obligations to our families, our parents, the community and the Islamic Da'wah to the very best of our ability.

Abdullah ibn Umar narrated; I heard Allah's Messenger (salAllahu alaihi wasallam) saying;

''Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband's house and is responsible for it, and a servant is a guardian of his master's property and is responsible for it.''

To put this issue into the correct perspective we have to recharge our understand on two vital issues of the deen namely ;

1) Rizq (life's provision)

2) Tawakkal ( Absolute trust in Allah)

Rizq 

The concept of Rizq constitutes a vital part of the Islamic personality and Islam builds a specific thought process  - our Rizq is fixed by Allah i.e. our wealth is predetermined. So the person tempted to commit haraam action has to realise that whatever amount of money coming to him is coming to him. He can either earn it that halal way or the haram way. And while we can say that certain things in general are associated with more wealth (such as education, intelligence, hard work, resourcefulness, etc.), this applies only to populations. There is no specific pattern for each individual. Also, there is no specific formula for obtaining ''more'' Rizq because the Rizq is set by Allah (swt). 

''Allah increases livelihood for whom he wills and reduces it for whom he wills''
[Ar-Ra'd:26]

We as Muslim should be comfortable in the knowledge that Allah (Subhanahu wa ta'aala) has already apportioned our Rizq (how much we will earn at any given moment) and it cannot be increased or decreased. The only question now arises, how do we achieve this Rizq? Should we take the halal route or the haram one? Indeed, it is narrated that Abu Hanifah (ra) questioned the thief with ''Why do you steal your rizq?'' The money the thief stole would have come to him anyway.

Tawakkal 

Once a halal route has been decided upon, it is our duty to exert the best effort to achieve the intended result. We believe that Allah (Subhanahu Wa ta'ala) is Ar-Raaziq (The one who provides), however when it comes to our actions we must follow His commands and prohibitions otherwise we would be violating the Qur'an & Sunnah which he revealed to us as a Furqan (criterion) and we would definitely fall into sin. 

It was narrated that Umar bin Al-Khattab (ra) passed by some people, who were known as readers of the Qur'an. He saw them sitting and bending their heads, and asked who they were. He was told: ''They are those who depend (al-mutawwakiloon) upon Allah (Subhanahu Wa ta'ala).'' Umar replied; ''No, they are the eaters who eat the people's properties. Do you want me to describe who those who really depend upon Allah (al-mutawwakiloon) are?'' He was answered in the affirmative, and then he said: ''He is the person who throws the seeds in the earth and then depends on his Lord, The Almighty, The Exalted.''

Umar bin al Khattab (ra) explained to us how depending upon Allah (Subhanahu Wa ta'ala) does not mean leaving his obligations and not working to achieve his responsibilities. The Muslim man is commanded by Allah (Subhanahu Wa ta'ala) to earn a living for himself and his family although he has the permanent belief that effort is not proportional to Rizq. Hence there is a difference between the matters of Aqeedah and the following of the Ahkam Shari'ah.

Muhammad (Sallallahu Alaihi Wasallam) once shook the hand of Sa'ad ibn Muadh (ra) and found his hands to be rough. When the Prophet (Sallallahu Alaihi Wasallam) asked about it, Sa'ad said; ''I dig with the shovel to maintain my family.'' The Prophet (Sallallahu Alaihi Wasallam) kissed Sa'ad's hands and said; ''(They are) two hands which The Supreme loves.'' The Prophet (Sallallahu Alaihi Wasallam) said: ''Nobody would ever eat food that is better than to eat of his own hand's work.''

As Muslims, we know that the Ajal (lifespan) can be only terminated by Allah (Subhanahu Wa ta'ala). As He (Subhanahu Wa ta'ala) said,

''And no person can ever die except by Allah's leave and at an appointed term'' [ Ale-Imran: 145].

Although our death cannot be avoided the knowledge of this should not lead to us abandoning any cures to illnesses or other means from the reality. Rather we seek cures for illnesses in response to the Hadith, ''For every disease there is a cure. So seek the cure.'' And if a Muslim is unable to practise some specific aspects of the deen  he should temporarily relocate to a place where he can practise those specific aspects.

Within the context of addressing the immediate economic needs of the community, we should  generate an atmosphere in which Muslims compete with each other in fulfilling the obligations for the sake of Allah (subhanahu wa ta'aala) according to Islam unlike the competition for material wealth according to the ways of capitalism. By doing so we will become we creative in finding ways to deal with our problems within the framework of the Islamic Shari'ah and not the framework of the capitalist system. Developing solutions that are practical and within the framework of the Shari'ah, will require from the Muslims effort and intellectual creativity. Scholars, business people, technical experts and others should mobilise their resources to resolve the immediate problems of the society and move the ummah forward. Scholars should take the responsibility of enlightening the masses about the Islamic position on business partnerships, the laws pertaining to companies, various types of contracts, wage estimation, debt repayment. Also, they can help the community to develop Islamic business models as opposed to riba fuelled models. Business men can offer riba free loans to the people to assist them establish business. Technical experts can share their technical skills and ideas to setup alternative business ventures.  

The lives of the Sahabah are a practical example of how Muslims should view their rizq. It is narrated that the Prophet (salAllahu alaihi wasallam) created a brotherhood between the Muhajireen (immigrants) from Makkah and the Ansar in Medina. The Muhajireen had given up their wealth and status to make the hijrah (migration) to Medina.

One particularly striking example is that of Abdur Rahman Ibn Auf (ra), who left behind great riches in Makkah. When he arrived in Medina, the Messenger of Allah (saaw) established brotherhood between him and S'ad ibn Al-Ansari
It is narrated that Abdur Rahman Ibn Auf (ra), after making such sacrifices in Makkah, went on to regain his wealth in Medina due to his expertise in trade. He was one of the wealthiest companions and Imam Ahmed narrates in Al bidayah that Abdur Rahman (ra) said. ''If I picked up even a stone, I hoped that I will get gold or silver out of it in trade.''

Hence the example of Abdur Rahman (ra) demonstrates how making sacrifices for Islam does not necessarily diminish the Muslims wealth and that the sustenance is indeed fixed. On a similar note by not participating in  Western machiavellian political system our sustenance is not going to diminish.

conclusion

Therefore we are hard pressed to understand why Muslims have to rush blindly for political participation and calling for democracy in the hope of improving their livelihood. Islam has commanded us to articulate a different political framework - the Islamic system - as an alternative to all man made (taghut) systems. This is not say that we should not work for our livelihood or providing for the family. Rather we should approach this issue from an Islamic perspective and base our actions on Islam . Furthermore our concern for our material well being should not come at the expense of disobeying Allah. Allah (swt) says : 

''Say you 'If your fathers, and your sons and your brothers and your wives and your clan and the wealth of your earnings and the trade of which you fear loss and the houses of your choice, these things are dearer to you than Allah and His Messenger and the struggling of His path, then wait till Allah brings His Command.' And Allah guides not the disobedient'' [ 9:24].

Allah (swt) says '' What you think is good for you maybe bad and what you think is bad for you maybe good. You know not Allah knows best'' [ 2:216].

At times the adherence the Shariah rules may not bring the intended result. But we should not hastily look over the infarctions of the Shariah because of the end result. The ends do not justify the means. 

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