Why Quranic Principles Advocate Secular Democracy Over Theocracy - Part 2

By V.A. Mohamad Ashrof, New Age Islam 19 March 2025 Lessons from Islamist Politics and Thought The relationship between religion and state has been a central issue in political and theological discourse, particularly in the context of Islam. The failures of Islamist politics in countries like Iran and Turkey have reignited debates about the compatibility of Islam with secularism and the ideal model of governance. While Islamist movements have often claimed to offer a divine blueprint for governance, their practical implementations have been marked by authoritarianism, corruption, and disillusionment. This essay explores the failures of Islamist politics, the historical and theological foundations of Islamic governance, and the diverse perspectives within Islamic thought on the relationship between religion and state. The Islamic Republic of Iran and Turkey under President Recep Tayyip Erdogan provide stark examples of the shortcomings of Islamist politics. In Iran, the 46-year rule of the Islamic Republic has failed to re-Islamize society, instead leading to widespread disillusionment. Most Iranians now aspire to live in a democratic, liberal, and secular republic, rejecting the clerical state that has prioritized power and control over the welfare of its citizens. Similarly, in Turkey, Erdogan's Islamist government, despite its initial promises of a more visible role for Islam, has become synonymous with authoritarianism, cronyism, and corruption. Many Turks have grown to associate Islamist politics with injustice and inefficiency, further eroding its appeal (Sejdini, p. 163-164; Damir-Geilsdorf, p. 432). These failures highlight a critical issue: the conflation of religion and politics in Islamist governance often leads to dysfunction. As Ernest Gellner observed, Islam is a "markedly secularization-resistant religion," but this resistance does not inherently mandate a specific political system (Gellner, 1992, p. 5-7). The notion that Islam requires the integration of religion and state is a historical development, not a Quranic mandate. This distinction is crucial for understanding the flexibility within Islamic thought regarding governance. Theological Foundations of Islamic Governance Contrary to popular misconceptions, the Quran does not prescribe a specific political system or define the characteristics of a ruler. Instead, it offers general principles such as justice (Q. 16:90; 49:9), consultation (Q. 3:159; 42:38), and competence (Q. 4:58). These principles are not inherently tied to a particular theory of governance, allowing for adaptability and reinterpretation (Sejdini, p. 163-164). For instance, the concept of "dominion" (mulk) in Q. 24:42 is often misinterpreted as a political mandate. However, as Turkish theologian Hasan Elik argues, this term refers to God's ontological sovereignty as the creator and source of natural law, not political authority (Sejdini, p. 163-164). Similarly, Q. 5:44, which mentions "judgment" (hukm), is often given a political connotation. However, the Quranic context suggests that it pertains to ethical and legal dimensions, emphasizing the importance of justice in resolving disputes. These examples underscore the need for reinterpretation to derive a political system from the Quran, a process that has been subject to diverse and often conflicting interpretations (Sejdini, p. 163-164). It is also important to note that, at least in Sunni Islam, religious scholars historically lacked political power comparable to the Christian clergy and institutions like the Christian church (Damir-Geilsdorf, p. 432). This historical context further emphasizes that the issue of political Islam reflects personal views or interpretations by scholars that are neither binding for all nor beyond question. Diverse Perspectives on Islam and Secularism The debate over the relationship between Islam and secularism has produced a spectrum of views, ranging from rejectionist to accommodationist approaches. Rejectionist scholars like Sayyid Qutb and Abul A’la Maududi vehemently opposed secularism, viewing it as a Western construct that erodes Islamic values. They advocated for the establishment of Islamic states based on divine texts, warning against the separation of religion and politics. (Kenney, p. 269) In contrast, thinkers like Ismail Al-Faruqi called for a judicious adoption of secular knowledge to create an Islamized version of modernity, recognizing the limitations of wholesale rejection. (Aljunied, p. 644) Accommodationist scholars, such as Asghar Ali Engineer and Abdullah Ahmed Al-Naim, argue that secularism is compatible with Islam and historically present within Islamic states. Engineer, influenced by Marxist and liberal thought, emphasized the Quranic concept of Shura (consultation) as a basis for creating a just society through democratic means. He believed that secularism ensures stability, equity, and justice, making it essential for a pluralistic society (Engineer, 1990, p. 64-65; Engineer, 2004, p. 154-215). Al-Naim similarly argued that secularism is the only model promoted by Islam, as it allows for the domestication of Sharia and the restriction of religion to the private sphere (De Poli, p. 37-38). The Egyptian scholar Ali ʿAbd ar-Razeq also deserves mention here. In his work on politics in Islam, he argued that there is no evidence in Islamic sources specifying a particular system of government for Muslims, making secularism a viable option (Razek, p. 78). Case Studies: Turkey and Singapore The extreme form of secular fundamentalism is exemplified by Kemal Ataturk's Turkey, where the state adopted a rigid separation of religion and politics. Ataturk's regime viewed the mixing of religion and politics as irrational and dangerous, promoting a secular fundamentalism that sought to neutralize religious influence. (Esposito, p. 4-9) While this approach achieved modernization, it also alienated religious communities, leading to a backlash in the form of Islamist movements. In contrast, Singapore offers a balanced model of secularism that respects religious diversity while maintaining state neutrality. The Administration of Muslim Law Act (AMLA) integrates aspects of Sharia into civil law, accommodating Islamic traditions in family law and wealth distribution. This pragmatic approach fosters religious harmony and inclusivity, demonstrating that secularism need not be anti-religious. (Tan, p. 24). Singapore’s "religious pragmatism" showcases how a constitutionally secular state can respect minority values and aspirations while promoting social cohesion. The search for an ideal model of church-state relationship in the Islamic context reveals a complex interplay of theology, history, and politics. The failures of Islamist politics in Iran and Turkey underscore the dangers of conflating religion and state, while the diverse perspectives within Islamic thought highlight the adaptability of Islamic principles to different governance models. From the rejectionist views of Qutb and Maududi to the accommodationist approaches of Engineer and Al-Naim, the debate over Islam and secularism reflects a broader struggle to reconcile tradition with modernity. Ultimately, the case of Singapore suggests that a pragmatic, inclusive form of secularism may offer the most viable path forward. By respecting religious diversity while maintaining state neutrality, such a model can foster justice, equity, and harmony in pluralistic societies. As the failures of Islamist politics demonstrate, the ideal relationship between religion and state is not one of domination but of balance—a lesson that resonates far beyond the Islamic world. Bibliography Aljunied, Khairudin, Deformations of the Secular: Naquib Al-Attas’s Conception and Critique of Secularism, Journal of the History of Ideas, University of Pennsylvania Press, Volume 80, Number 4, October 2019, pp. 643-663 Damir-Geilsdorf, Sabine, "Islamic Alternatives: Non-Mainstream Religiosity in Perspective", Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2016. De Poli, Barbara, "Muslim Thinkers and the Debate on Secularism and Laïcité," In Muslim Societies and the Challenge of Secularization: An Interdisciplinary Approach, edited by Gabriele Marranci, New York: Springer, 2010. Engineer, Asghar Ali, Islam and Liberation Theology: Essays on Liberative Elements in Islam, New Delhi: Sterling, 1990 Engineer, Asghar Ali, Islam: Challenges in the 21sth century, New Delhi: Gyan Publishing House, 2004 Esposito, John L, Islam and Secularisms: Exploring the Place of Religion in society,” Arches Quarterly 2, No. 3 (2008) Gellner, Ernest, Muslim Society, Cambridge: Cambridge University Press, 1983 Gellner, Ernest, Postmodernism, Reason and Religion, New York: Routledge, 1992 Kenney, Jeffrey T, Secularization and the Search for an Authentic Muslim Modern, in Islam in the Modern World, ed. Kenney and Ebrahim Moosa, London: Routledge, 2014 Razek, A Abdel, Islam and the Foundations of Political Power, Edinburgh: Edinburgh University Press Ltd, 1925, 2012 Sejdini, Zekirija, Rethinking Islam in Europe, Walter de Gruyter GmbH, Berlin, 2022 Tan, C., “Islam and Citizenship Education in Singapore: Challenges and Implication,” Education, Citizenship and Social Justice, 2007: 23-39 (V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. He can be reached at vamashrof@gmail.com) URL FOR PART 1: Why Quranic Principles Advocate Secular Democracy Over Theocracy? Part 1 URL: https://www.newageislam.com/islamic-ideology/quranic-principles-advocate-secular-democracy-/d/134918 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