A Critical Refutation of Maulana Maududi’s Concept of Hakimiyya

By Grace Mubashir, New Age Islam 28 January 2025 Maududi’s concept of Hakimiyya is a flawed and rigid interpretation that ignores Islamic theological principles, historical precedents, and practical realities. The sovereignty of Allah, as understood by classical scholars, does not negate human legislative authority or participatory governance. Instead, Islam mandates ethical leadership, justice, and consultation, allowing for flexible governance within an Islamic framework. Major Points: 1. Abul A'la Maududi’s concept of Hakimiyya offers a comprehensive framework for understanding the relationship between Islam, governance, and society. By emphasizing the sovereignty of Allah, Maududi sought to create a vision for an Islamic system that upholds justice, morality, and divine guidance. 2. Moderate scholars offer a more balanced and practical approach to Islamic governance, combining divine guidance and human agency. Such an understanding of governance based on the deeper context of Islamic ethics in consultation would work as a viable alternative to the theocratic vision presented by Maududi. 3. It should thus not be Hakimiyya imposed in the most rigid, dogmatic fashion but a dynamic, inclusive, and adaptive model of governance, one that finds a balance between the eternal and timeless principles of Islam and the exigencies of modern society. ------ The concept of Hakimiyya is one of the central ideas in the thought of Abul A'la Maududi (1903–1979), a prominent Islamic scholar, thinker, and founder of Jamaat-e-Islami in South Asia. Hakimiyya refers to the sovereignty of Allah, a core principle in Maududi’s political and theological philosophy. This concept has profoundly influenced Islamic revivalist movements across the globe and continues to be a subject of extensive discussion and debate. This article explores the theory of Hakimiyya as explained by Maududi, analyzes his interpretations, and discusses its application in political and social spheres. By exploring its origins, implications, and legacy, we seek to offer a balanced understanding of Hakimiyya and its place in contemporary Islamic thought. Defining Hakimiyya: Sovereignty Belongs to Allah At its core, Hakimiyya means the absolute sovereignty and authority of Allah over all aspects of life—spiritual, moral, social, and political. Maududi argued that human beings, as servants of Allah (Abd), must live their lives in accordance with the divine law revealed through the Qur'an and Sunnah. He rejected any form of sovereignty or legislation that emanates from human authority, labelling such systems as Taghut (rebellion against divine authority). According to Maududi, Allah’s sovereignty manifests in the following ways: 1.Theological Sovereignty: Allah is the Sustainer and Creator of the universe, and His sovereignty is supreme. 2. Moral Sovereignty: Moral values and ethics should find their origin in God's commands. 3. Legal-Political Sovereignty: Society should be governed by laws that are derived solely from the Qur'an and Sunnah, with Sharia as the supreme legal system. This idea of Hakimiyya forms the foundation of Maududi’s critique of secularism, nationalism, and democracy as practiced in the modern world. Maududi’s Theoretical Framework 1. Critique of Secularism Maududi considered secularism a system that separates religion from public life and puts human authority over divine will. He thought that secularism results in moral relativism, where values and laws are determined by human caprice instead of divine guidance. According to Maududi, such a system is against the Islamic principle of Tawhid (the oneness of Allah) and weakens the concept of Hakimiyya. 2. Rejection of Western-Style Democracy Maududi critiqued Western democracy for placing ultimate authority in the hands of the people. While he did not oppose the principle of consultation (Shura) or collective decision-making, he argued that the legislative process must be subordinated to divine law. In his perspective, democracy could only be acceptable within an Islamic framework, where sovereignty belongs to Allah, and elected representatives act as trustees implementing Sharia. 3. The Islamic State Maududi proposed the establishment of an Islamic state governed by Sharia. In this state, the role of the government is to implement divine laws and ensure that society adheres to Islamic principles. The Islamic state, as envisioned by Maududi, is not a theocracy ruled by clerics but a system where governance is based on the Qur'an and Sunnah, with a collective commitment to uphold Allah’s sovereignty. 4. Distinction Between Divine and Human Authority Maududi highlighted the difference between the human and divine spheres. Although humans are given limited agency, their decisions and actions must be in accordance with the general scheme of divine guidance. He insisted that any effort on the part of humans to legislate outside of Allah's will is a usurpation of divine authority. Practical Application of Hakimiyya: Theory and Practice 1. Political Implications The concept of Hakimiyya shaped Maududi’s vision for an Islamic political system. He argued that Muslims have an obligation to strive for the establishment of an Islamic state where Sharia governs all aspects of life. This vision inspired the creation of Jamaat-e-Islami in 1941, a movement dedicated to promoting Islamic governance through peaceful and gradual means. Maududi’s political activism sought to address the challenges faced by Muslims in colonial India and post-independence Pakistan. He believed that only by adhering to Hakimiyya could Muslims achieve justice, equality, and moral integrity in society. 2. Social Implications Maududi applied the idea of Hakimiyya to social and cultural spheres as well, calling for the Islamization of education, media, and public life. He thought that Muslims had to counter the impact of Western ideologies and lifestyles, which he considered incompatible with Islamic values. Rather, he urged a return to the Qur'an and Sunnah as the foundation of individual and collective behaviour. 3. Economic Implications In the economic sphere, Maududi emphasized the importance of Islamic principles such as the prohibition of interest (Riba) and the equitable distribution of wealth. He argued that Hakimiyya demands a just economic system that eliminates exploitation and ensures the welfare of all members of society. 4. Global Implications Maududi’s concept of Hakimiyya resonated beyond South Asia, influencing Islamic revivalist movements in the Middle East, Africa, and Southeast Asia. His writings inspired figures such as Sayyid Qutb in Egypt, who incorporated similar ideas into his critique of secularism and advocacy for Islamic governance. Legacy of Hakimiyya The concept of Hakimiyya continues to shape Islamic thought and activism. It has inspired numerous Islamic movements seeking to establish governance systems rooted in Sharia. At the same time, it has sparked debates about the role of religion in politics, the compatibility of Islam with democracy, and the interpretation of Sharia in modern contexts. Maududi’s articulation of Hakimiyya remains a cornerstone of Islamic revivalist discourse, reflecting the enduring tension between tradition and modernity in the Muslim world. Abul A'la Maududi’s concept of Hakimiyya offers a comprehensive framework for understanding the relationship between Islam, governance, and society. By emphasizing the sovereignty of Allah, Maududi sought to create a vision for an Islamic system that upholds justice, morality, and divine guidance. While his ideas have inspired many, they have also sparked controversy and debate. The challenges of implementing Hakimiyya in contemporary societies highlight the need for nuanced and context-sensitive approaches to Islamic governance. Nonetheless, Maududi’s contribution to Islamic thought remains a vital part of the intellectual and political landscape of the Muslim world. A Critical Refutation of Maududi’s Concept of Hakimiyya The concept of Hakimiyya (sovereignty of Allah), as articulated by Abul A'la Maududi, has been a cornerstone of modern Islamist thought. Maududi’s interpretation posits that ultimate sovereignty belongs to Allah alone, and that human governance must strictly adhere to divine law, rejecting secular and democratic systems that vest authority in the people. However, this perspective has been widely challenged by moderate Islamic scholars, who argue that Maududi’s approach is a misinterpretation of Islamic theology, history, and jurisprudence. This article critically examines the flaws in Maududi’s concept of Hakimiyya, relying on theological evidence, historical precedent, and the arguments of moderate scholars who advocate for a more balanced and contextual understanding of Islamic governance. 1. Misinterpretation of Divine Sovereignty and Human Agency Maududi’s Hakimiyya asserts that divine sovereignty negates any form of human legislative authority, thereby making modern democratic systems inherently un-Islamic. However, this view misrepresents classical Islamic thought, which recognizes human agency (Ikhtiyar) within the framework of divine guidance. Qur'anic Perspective on Human Agency Allah's sovereignty (Rububiyya) doesn't dispossess human beings of governance participation. The Quran confirms human agency in various verses: "Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it." (Qur'an 33:72) This verse shows that humans are the rulers and have responsibility to govern morality rather than acting as a people in a rule of a theocracy. Dr. Khaled Abou El Fadl is a prominent Islamic law scholar; he argues that The belief that divine sovereignty excludes human legislative power is not only unsupported but also incompatible with the principle of human stewardship (khilafah) espoused by the Qur'an. The role of man in government should be established in a framework of morality and ethics rather than as a mere expression of a theocracy. El Fadl, Speaking in God's Name: Islamic Law, Authority, and Women, 2001 Thus, divine sovereignty in Islam does not negate human governance, but rather establishes moral and ethical boundaries within which human agency operates. 2. The Prophet’s Political Model and Consultation (Shura) Maududi’s rigid interpretation of Hakimiyya is inconsistent with the governance model of Prophet Muhammad (PBUH), who engaged in consultation (Shura) and delegated authority. The Qur’an explicitly commands: "And those who have responded to [the call of] their sovereign and have established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend."(Qur'an 42:38) The Prophet (PBUH) did not establish an authoritarian system where divine command was imposed without human participation. Instead, he actively sought consultation from his companions, a practice that was institutionalized in the rightly guided Caliphate (Khulafa al-Rashidun). Dr. Yusuf al-Qaradawi, a leading contemporary scholar, refutes Maududi’s rigid approach: "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, rather than to an inflexible theocracy." (Qaradawi, Fiqh al-Dawla, 1997) Thus, a properly Islamic governance model would be consultative leadership rather than strict application of Hakimiyya as Maududi had proposed. 3. The Historical Reality of Islamic Governance Maududi’s vision of Hakimiyya disregards historical precedents from Islamic governance. Classical Islamic scholars, including Imam Abu Hanifa, Imam Malik, and Imam Al-Ghazali, did not advocate for a theocratic system where only divine laws dictate governance. Instead, they recognized a balance between divine guidance and human legislative discretion. Imam Abu Hanifa on Governance Imam Abu Hanifa (699–767 CE), the father of Sunni jurisprudence, refused to believe that God's rule abolishes human legislation. He said: "Rulers are duty-bound to rule with justice (Adl) and equity (Qist), even if certain rulings require independent human reasoning (ijtihad), as long as they are in accordance with the principles of Islam." (Kitab al-Kharaj) This view recognizes the requirement of flexible governance that portrays flexibility in response to changing social and political conditions rather than forcing an inflexible interpretation of divine sovereignty. Al-Ghazali on Leadership and Governance Imam Al-Ghazali (1058–1111 CE) also rejected the view that divine sovereignty eliminates humanity's governance: "A just ruler is one who ensures the well-being of the people and upholds Islamic principles. This does not mean that human law-making is illegitimate, but rather that it must serve justice and public interest (Maslaha)." (Al-Ghazali, Ihya Ulum al-Din) Maududi’s rigid framework contradicts these classical scholars, who recognized that divine sovereignty does not require the abolition of human governance and legislation. 4. The Danger of Takfir (Declaring Others as Un-Islamic) A major criticism of Maududi’s Hakimiyya is its tendency to delegitimize any governance system that does not conform to his interpretation of Islamic law. This has led some of his ideological successors, including Sayyid Qutb, to justify Takfir (excommunication) against Muslim governments and leaders who do not rule exclusively by Sharia. The approach has been criticized as dangerous and not based on the teachings of Islam. For instance, Sheikh Muhammad al-Ghazali (1917–1996) notes that: "The concept of an illegitimate government unless full Sharia is implemented brings one to extremism. Islam allows for gradual reform and realistic governance instead of trying to enforce a divine model." (Al-Ghazali, Fiqh al-Sirah) This concern is validated by the rise of extremist groups who misuse Hakimiyya to justify rebellion and violence. For example, ISIS and Al-Qaeda have invoked Hakimiyya to claim that Muslim-majority states are illegitimate and must be overthrown. Such distortions highlight the dangers of misapplying Maududi’s concept in contemporary contexts. 5. Compatibility of Islam with Democracy Many modern scholars claim that Islam is entirely compatible with democracy if it abides by Islamic ethics and principles. Dr. Rashid Ghannouchi, a prominent Tunisian Islamic 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 in governance." (Ghannouchi, Public Freedoms in the Islamic State, 2014) The concept of Shura follows ideas in democracy, such as representation, accountability, and public participation, which also run against the determination by Maududi that democracy is an unIslamic system. Conclusion Maududi’s concept of Hakimiyya is a flawed and rigid interpretation that ignores Islamic theological principles, historical precedents, and practical realities. The sovereignty of Allah, as understood by classical scholars, does not negate human legislative authority or participatory governance. Instead, Islam mandates ethical leadership, justice, and consultation, allowing for flexible governance within an Islamic framework. Moderate scholars offer a more balanced and practical approach to Islamic governance, combining divine guidance and human agency. Such an understanding of governance based on the deeper context of Islamic ethics in consultation would work as a viable alternative to the theocratic vision presented by Maududi. It should thus not be Hakimiyya imposed in the most rigid, dogmatic fashion but a dynamic, inclusive, and adaptive model of governance, one that finds a balance between the eternal and timeless principles of Islam and the exigencies of modern society. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. Also Read: A Critical Refutation of Sayyid Qutb’s Concept of Hakimiyya: Errors, Misinterpretations, and Its Impact URL: https://www.newageislam.com/islam-terrorism-jihad/refutation-maulana-maududi-hakimiyya/d/134457 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism