Opposition to Secularism and Secular Government: An Islamic Perspective

Islam, a faith practiced by over a billion people, encompasses a comprehensive worldview that includes spiritual, moral, and social dimensions. While many Muslims embrace Islam as a personal and communal faith, a subset known as Islamists advocate for its principles to be applied to public governance.

Influential thinkers such as Ibn Taymiyyah, Sayyid Abul Ala Maududi, and Sayyid Qutb have argued for the establishment of an Islamic state governed by Sharia law. The Quran states, "We have not left anything out of the Book" (6:38). Qutb interpreted this verse to mean that Islam is not just personal belief and ritual but a complete system that must govern politics and society. ¹Sayyid Qutb, Milestones, Islamic Book Service, 2006. From this claim, Islamist groups such as the Muslim Brotherhood, al-Qaeda, ISIS, and others draw legitimacy.

However, this Islamist position is not universally accepted. Many contemporary scholars argue that Islam prioritizes justice, social welfare, and religious freedom over theocratic governance. This article explores the theological and political arguments against secularism from an Islamist perspective, while also presenting counterarguments rooted in Islamic tradition.

Divine Sovereignty vs. Secular Authority

For Islamists, Prophet Muhammad ﷺ serves not only as a spiritual guide but also as a head of state who ruled, judged, and commanded with divine authority. In their view, this model must be replicated in modern times.

Maududi and the Concept of Hakimiyya

Yet this rigid interpretation faces criticism. Dr. Khaled Abou El Fadl argues that divine sovereignty does not exclude human legislative power.⁴Khaled Abou El Fadl, The Great Theft: Wrestling Islam from the Extremists, Harper One, 2007. The Qur'anic principle of khilafah (stewardship) entrusts humans with governance, guided by divine principles but not devoid of agency. The Prophet Muhammad ﷺ practiced shura (consultation), delegating authority and seeking input from his companions-a participatory model institutionalized in the Caliphate of the Khulafa al-Rashidun.⁵Montgomery Watt, Muhammad: Prophet and Statesman, Oxford University Press, 1961.

Dr. Yusuf al-Qaradawi affirms: "Islam does not require a system in which rulers merely apply divine law without human input. The principle of shura enables people to govern themselves according to the principles of Islam."⁶Yusuf al-Qaradawi, Islamic Awakening Between Rejection and Extremism, American Trust Publications, 1991.

Sayyid Qutb and the Radicalization of Hakimiyya

Qutb's concept of Jahiliya (ignorance) condemned modern Muslim societies as spiritually bankrupt for not governing by Sharia. He called for jihad-not merely spiritual struggle, but militant revolution-to restore divine rule.⁸Roxanne Euben, Enemy in the Mirror: Islamic Fundamentalism and the Limits of Modern Rationalism, Princeton University Press, 1999. His ideas became foundational for extremist groups like al-Qaeda, ISIS, Boko Haram, and the Taliban, who cite his writings to justify violence and authoritarianism.⁹Gilles Kepel, Jihad: The Trail of Political Islam, Harvard University Press, 2002.

ISIS used Qutb's interpretation of jihad to legitimize its brutal campaign to establish a caliphate. Boko Haram's rejection of Western education and violent attacks on civilians echo Qutb's radicalism. The Taliban's use of jihad as a strategic tool for state-building similarly reflects Qutb's Vision.¹⁰John L. Esposito, Unholy War: Terror in the Name of Islam, Oxford University Press, 2002.

Yet Qutb's ideology is incompatible with Islam's ethical teachings. The Qur'an commands: "Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice" (4:58). Islamists distort Islam's message, forcing Muslims to constantly clarify that their faith advocates peace, not terror.

Reclaiming Islam's Ethical and Inclusive Spirit

Moderate scholars have refuted Islamist interpretations, emphasizing context, compassion, and flexibility. Qutb's sweeping condemnation of modern societies ignores the rich diversity within Muslim communities. The Qur'an affirms: "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion" (5:3)-a message of universality, not rigidity.

Imam Abu Hanifa, the father of Sunni jurisprudence, taught that rulers must uphold justice and equity, even if rulings require independent reasoning (ijtihad) within Islamic principles.¹¹Wael Hallaq, The Origins and Evolution of Islamic Law, Cambridge University Press, 2005. Dr. Rashid Ghannouchi, a leading Tunisian thinker, argues: "The Islamic governance model allows for democracy within an Islamic ethical framework. There is no inherent contradiction between divine sovereignty and popular participation."¹²Rashid Ghannouchi, Public Freedoms in the Islamic State, Al Jazeera Centre for Studies, 2012.

Human Stewardship and the Role of Reason

This stewardship is not interference in divine authority but fulfillment of a sacred trust. Islam, as the final revealed religion, must be interpreted with awareness of evolving educational and cultural realities. God endowed humans with intellect to understand His message and apply it in governing society-whether through Islamic or secular frameworks rooted in justice.

Islamist opposition to secularism stems from a theological commitment to divine sovereignty and a desire to preserve Islamic identity. Yet their rigid models often ignore Islam's historical embrace of consultation, pluralism, and human agency. Islam's rich tradition offers multiple pathways for engaging with governance-balancing divine guidance with ethical leadership and civic participation. Repudiating Qutb's ideology is essential to restoring Islam's moral and spiritual dimensions.

Ultimately, Islam is not weakened by democracy or secularism; it is weakened when reduced to an ideology of power and violence. The task for Muslims today is to reclaim Islam as a faith of peace, justice, and mercy, resisting both extremism and misrepresentation. Only then can Islam's true spirit-universal, compassionate, and inclusive-shine in the modern world.

Basheer Ahmed, MD, a former Professor of Psychiatry at the University of Texas Southwestern Medical School in Dallas, is the President Emeritus of the Institute of Medieval and Post-Medieval Studies and chairman emeritus MCC for Human services.