Refuting the Islamist Rejection of Democracy: Reconciling Islamic Governance with Justice, Consultation, and Public Welfare – Part 2

By Grace Mubashir, New Age Islam 19 February 2025 Islamist rejection of democracy is based on a rigid interpretation of divine sovereignty (Hakimiyya), where thinkers like Sayyid Qutb, Abul Ala Maududi, and Hassan al-Banna argue that human legislation contradicts Allah's authority. They view democracy as a tool of secularism that erodes Islamic values, promotes moral relativism, and allows majority rule over divine law. However, their perspective ignores Islamic principles of justice (adl), consultation (shura), and public welfare (maslaha), which align with democratic governance. Historical examples like the Charter of Medina and the Prophet’s practice of consultation show Islam's compatibility with pluralism and participatory governance. Moderate scholars argue that democracy, when grounded in Islamic ethics, ensures justice and accountability, countering extremist ideologies that advocate theocratic rule. Ultimately, Islamist opposition to democracy is not solely theological but also a political rejection of secular governance models that challenge their authority. Main points: 1. The rejection of democracy by Islamist ideology is based on a narrow, rigid, and often selective interpretation of Islamic teachings. 2. Islamic governance is not monolithically defined by one model but rather is defined by principles such as justice (adl), consultation (shura), and public welfare (maslaha), which can be expressed through democratic structures. 3. Instead of shunning democracy, Muslim societies must work to create systems that bring justice, respect Islamic values, and hold individuals accountable, for democracy is only a means of governance, not a substitute for divine law. By doing so, they can move beyond extremist ideologies and towards a more prosperous, just, and ethical future. … The rejection of democracy by Islamist ideology is based on a narrow, rigid, and often selective interpretation of Islamic teachings. Thinkers such as Sayyid Qutb, Abul Ala Maududi, and Hassan al-Banna argue that democracy contradicts divine sovereignty (Hakimiyya), promotes secularism, and allows human beings to legislate independently of Shari’a. Their conviction that democracy is, in and of itself, un-Islamic has energized extremist ideologies seeking to create a theocratic state, one that abjures pluralism, majority rule, and constitutional governance. This rejection is, however, theologically weak, historically inaccurate, and politically harmful. Islamic governance is not monolithically defined by one model but rather is defined by principles such as justice (adl), consultation (shura), and public welfare (maslaha), which can be expressed through democratic structures. The Qur'an, Hadith, and Islamic history all provide abundant evidence that democracy, when founded on Islamic ethics, is not only permissible but also beneficial for Muslim societies. This article critically examines and rebuts the Islamist opposition to democracy, proving that their arguments are based on misinterpretation of Islamic sources, historical revisionism, and a failure to recognize Islam's inherent adaptability in governance. --- 1. The Misinterpretation of Hakimiyya (Divine Sovereignty) as a Rejection of Democracy One of the strongest criticisms of democracy, commonly made by Islamists, is that sovereignty belongs exclusively to Allah, and anything in the form of legislation from humans represents an act of rebellion against divine authority. Sayyid Qutb at Milestones (Ma'alim fi al-Tariq) declared: Sovereignty belongs to God alone, and those who give themselves the authority to legislate by their own desires are transgressors." Similarly, in Islamic Law and Constitution, Abul Ala Maududi writes: "No one has the right to make laws. This is the exclusive domain of the Creator. Any system that places sovereignty in the hands of the people is a rebellion against divine authority." These arguments do not consider the fact that Islam encourages the establishment of an ethical state based upon justice and accountability, not a theocratic state. A. Quranic Verses Supporting Human Law The Quran states that God has sovereignty over everything in the world; however, He has also delegated man to rule in accordance with justice and consultation: "Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice." (Qur’an 4:58) This verse establishes justice (adl) as a fundamental principle of governance. It does not prescribe a specific political system but mandates that rulers uphold fairness and equity, which democracy can effectively ensure. Furthermore, Qur'an mandates a system of consultation (shura) as the basis of governance: In this regard, the Holy Book says: "And those who have responded to their master and established prayer and whose affairs are [determined by] consultation among themselves." (Qur'an 42:38) "And consult them in affairs. Then when you have made a decision, put your trust in Allah." (Qur'an 3:159) These verses make it clear that leaders should consult the people before taking any decision, which is the foundation of governance by democracy. Democracy institutionalised consultation through elections, representative bodies, and public participation, which also meets the requirement of shura by the Qur'ān. B. The Prophet's Use of Consultation in Governance He himself exercised consultation (shura), showing that the decision-making power should be taken together rather than along dictatorial lines. The Battle of Badr and the Treaty of Hudaybiyyah are just some instances where the Prophet sought opinions from his companions before he made the heavy political decisions. The ruler is indebted by duty to seek consultations from the wise and the knowledgeable, for consultation prevents mistakes and ensures justice." This outrightly opposes the Islamist claim that governance in Islam has to be autocratic and that the decisions of humans are invalid. 2. The Islamist Misunderstanding of Secularism and Democracy To make the argument about democracy, Islamist scholars argue that democracy promotes secularism, hence an attempt at removing religion from public life. Hassan al-Banna said : "Western democracy is but another tool for imposing secularism upon Muslim lands." A. Islam's Historical Compatibility with Political Pluralism Islamic governments have in the past catered for various religious and ethnic groups under pluralistic legal systems. The Charter of Medina, signed by the Prophet Muhammad, distributed equal legal rights to Muslims, Jews, and pagans under a single political system. It guaranteed: - Religious liberty - Independent legal systems for each community - Reciprocal protection and justice This negates the Islamist argument that democracy and pluralism are un-Islamic. According to Dr. Khaled Abou El Fadl, a prominent Islamic scholar: "The Charter of Medina is the earliest example of a pluralistic constitution that upheld religious freedom and civil rights, demonstrating Islam's compatibility with inclusive governance." This historical precedent demonstrates that Islam is not opposed to governance structures that allow for diverse political and religious representation, something democracy provides. 3. The Reality of Majority Rule in Islamic Thought Islamists reject majority rule; or at least they claim that truth cannot be determined by numbers. Maududi said: "Islam does not recognize the principle of majority rule. Truth is not determined by numbers." A. Qur'anic Evidence Supporting Consultation-Based Governance Though Islamic law is not put to popular vote, governance must involve the people in decision-making: "And do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness." (Qur'an 5:8) He proved that public participation in governance is not a violation of Islamic law but rather a reinforcement of it. The Prophet himself ruled with consultation and consensus. Sheikh Yusuf Al-Qaradawi, in Fiqh of Governance, states: Majority rule is a mechanism of consultation (shura), which the Qur'an commands. It does not mean truth is determined by numbers, but that decisions are made collectively to prevent tyranny." Thus, democratic majority rule is not about defining religious truth but about ensuring fair decision-making, in line with shura. This is fundamentally a misunderstanding of divine sovereignty, denial of Islam's historical pluralism, and the rigid approach to governance. Qur'anic evidence as well as Hadith and the history of Islam clearly show that democracy finds a place in Islam if it is based on justice, consultation, and the welfare of people. The Prophet Muhammad himself governed with consultation (shura), fairness (adl), and inclusiveness - principles that democratic systems affirm. Classical scholars like Imam Al-Mawardi, Ibn Khaldun, and Al-Shatibi and contemporary scholars like Dr. Khaled Abou El Fadl, Sheikh Yusuf Al-Qaradawi, and Dr. Tariq Ramadan have proven that Islam does not mandate a theocratic system but promotes governance based on ethics and justice. Instead of shunning democracy, Muslim societies must work to create systems that bring justice, respect Islamic values, and hold individuals accountable, for democracy is only a means of governance, not a substitute for divine law. By doing so, they can move beyond extremist ideologies and towards a more prosperous, just, and ethical future. Islamist ideologues have typically opposed democracy with much vigour and zeal. Democracy, as a form of government rooted in popular sovereignty, individual freedoms, and the rule of law, is always resisted vigorously by Islamist ideologues. Many Islamists argue that democracy is incompatible with Islam because it places legislative authority in the hands of human beings rather than in divine law (Shari’a). Key Islamist thinkers such as Sayyid Qutb, Abul Ala Maududi, and Hassan al-Banna have rejected democracy on the grounds that it promotes secularism, moral relativism, and majority rule, all of which they see as contrary to Islamic governance. It's based on theological, historical, and political reasons why Islamists reject democracy. Some argue that democracy needs to be entirely replaced by the Islamic caliphate, whereas others try to create hybrid models that borrow bits of democracy while ensuring that everything is still beneath the Islamic law. This essay critically examines the reasons Islamists oppose democracy by analysing their theological arguments, ideological foundations, and historical perspectives. It also evaluates how their views have been challenged by moderate Islamic scholars who argue that democracy can be reconciled with Islamic governance. The Islamist Concept of Divine Sovereignty (Hakimiyya) vs. Popular Sovereignty One of the fundamental reasons Islamists reject democracy is their belief in Hakimiyya, a concept that asserts that sovereignty (hukm, or the right to legislate) belongs exclusively to Allah. Sayyid Qutb and Abul Ala Maududi were the main proponents of this idea in the 20th century, arguing that human-made laws represent a direct violation of divine sovereignty. Sayyid Qutb of his important work Milestones (Ma'alim fi al-Tariq), famously says: "This is where those who assume legislation by desire without God are tyrants; ruling man by his fellow is exactly the hallmark that Islam comes to eradicate - which is Jahiliyyah." For Qutb, democracy is a form of shirk (associating partners with God) because it allows human beings to legislate independently of divine guidance. His argument is based on the belief that true justice and morality can only come from Shari’a, and any attempt to replace it with human laws constitutes rebellion against divine will. Similarly, Abul Ala Maududi, in his book Islamic Law and Constitution, wrote: No one has the right to make laws. This is the exclusive domain of the Creator. Any system that places sovereignty in the hands of the people is a rebellion against divine authority. Maududi’s concept of Theo-democracy attempted to incorporate some elements of democracy, such as consultation (shura), but still rejected the idea that laws could be made by human consensus. Instead, he argued that all governance should be directly based on the Qur’an and Sunnah. In that respect, democracy is essentially illegitimate since it opposes Hakimiyya. Islamist believes that making the law on behalf of humanity separate from revelation in Islam would be both theologically and morally wrong as that makes society secularize and therefore immorally corrupt. 2. The Rejection of Secularism and Liberalism Islamists also argue against democracy due to its identification with secularism, which they believe is an attempt to deliberately remove religion from public life. They argue that secular systems of governance are intended to marginalize Islamic values and replace them with Western liberal ideologies. The founder of the Muslim Brotherhood, Hassan al-Banna, had warned against the dangers of secularism in his Message to the Islamic World, saying: "Western democracy is but another tool for imposing secularism upon Muslim lands. It is an attempt to separate religion from life, to strip governance of divine guidance, and to reduce Islam to a mere personal belief system. For Islamists, secularism is not just another worldview but a threat to Islamic existence. They believe that after the establishment of secular democracy, it gradually dismantles Islamic values by propagating liberal ideas of gender equality, freedom of speech, and religious pluralism. Sayyid Qutb, in his In the Shade of the Qur'an (Fi Zilal al-Qur'an), vigorously condemned secular democracy, saying: "Democracy, with its insistence on freedom of speech and expression, allows falsehood to exist alongside truth. This is not the way of Islam, which seeks to eliminate falsehood and establish divine justice." Thus, Islamists reject democracy not only because of its legislative structure but also because they see it as a vehicle for spreading secularism and moral corruption. 3. The Islamist Critique of Majority Rule and Human Legislation Another core argument Islamists have against democracy is that the laws should be decided by majority rule. In a democratic setup, elected representatives make and amend laws according to the will of the people, which Islamists believe is intrinsically wrong. Maududi, in The Islamic Way of Life, wrote: Islam does not recognize the principle of majority rule. Truth is not determined by numbers. Even if the entire world agrees on falsehood, it remains false. Only divine law can be the basis of governance. From the Islamist perspective, democracy allows the possibility that immoral or un-Islamic laws could be enacted if the majority supports them. They argue that human beings are fallible and that moral truth cannot be subject to popular vote. This same view is supported by Sayyid Qutb, who writes that: "Laws passed through popular vote will betray Islam. Man usurps the authority of Allah in deciding what is valid and what is invalid." Islamists reject the core tenet of democracy, which argues that the state should represent the popular will, for they view it as fundamentally corruptible and susceptible to moral relativism. 4. The Opposition to Pluralism and Multi-Party Systems The democratic system allows for the existence of several political parties, each representing different ideologies and interests. Islamists oppose this pluralistic system because they believe it fosters division among Muslims and weakens the unity of the Islamic state. Hassan al-Banna argued: "The idea of political parties is alien to Islam. It divides the Muslim ummah into factions and promotes discord. There should be only one political authority—one that rules by divine law." Islamists prefer one coherent system of government in which everything is implemented based on what God has stated in the Qur'an. This system does not entertain the belief that Muslims have a right to express themselves into other political activities as this might be seen to compete with ideology that dilutes the religious. This has led to them to oppose the establishment of an Islamic caliphate instead of a democratic state. 5. The Call for Islamic Governance as an Alternative to Democracy Since Islamists reject democracy, they propose an alternative model of governance based on Islamic law and religious authority. This model varies between different Islamist movements, but it generally includes the following features: - A supreme religious authority that ensures all laws align with Shari’a. - A consultative system (shura), but under the umbrella of Islamic law only. - Prohibition of secular parties and philosophies that are in contradiction to Islamic governance. - The implementation of moral laws, including any untoward restrictions on speech, attire, or conduct. Maududi’s concept of Theo-democracy attempted to create a system where elected leaders were bound by Islamic law, but it still rejected fundamental democratic principles like popular sovereignty and individual freedoms. Sayyid Qutb, however, went further and advocated for a complete overthrow of secular governments, stating: The establishment of a true Islamic state requires the dismantling of all forms of governance that derive their authority from human laws. This is the duty of every true believer." This call for revolutionary change has inspired many Islamist movements, including Al-Qaeda and ISIS, which have sought to establish Islamic governance through force rather than electoral processes. Conclusion Islamists oppose democracy primarily because they believe it contradicts divine sovereignty (Hakimiyya), promotes secularism, and allows for human legislation that may contradict Islamic law. Thinkers such as Sayyid Qutb, Abul Ala Maududi, and Hassan al-Banna have rejected democracy as an illegitimate Western import, arguing that Islamic governance must be based solely on Shari’a. Their views have been thoroughly condemned by moderate Islamic scholars, who argue that democracy could be compatible with Islam when it espoused justice, consultation (shura), and ethic governance. Finally, the reason why Islamist's reject democracy is not purely for theological reasons but rather as a form of political rebellion against secular ideologies that supersede their own. Here are ten reference books that provide in-depth discussions on Islamism, democracy, and Islamic political thought: Sayyid Qutb and the Origins of Radical Islamism – John Calvert A detailed study of Sayyid Qutb’s ideology, including his rejection of democracy. Islamic Law and Constitution – Abul Ala Maududi A primary source explaining Maududi’s concept of "Theo-democracy" and his critique of secular democracy. The Principles of Islamic Governance – Khaled Abou El Fadl Examines the compatibility of Islam and democracy, arguing for governance based on ethics and consultation. The Failure of Political Islam – Olivier Roy Analyzes the reasons why Islamist movements have failed to establish sustainable political systems. Islam and the Challenge of Democracy – Khaled Abou El Fadl A powerful argument for reconciling democracy with Islamic governance. Milestones (Ma'alim fi al-Tariq) – Sayyid Qutb A fundamental Islamist text rejecting democracy in favor of divine sovereignty (Hakimiyya). Islam and Democracy: Fear of the Modern World – Fatima Mernissi Investigates how Islamic traditions can coexist with democratic principles. The Islamic State – Taqi al-Din al-Nabhani Discusses Islamist views on governance and their rejection of Western political systems. The Political Thought of Ibn Khaldun – Aziza Al-Azmeh Explores Ibn Khaldun’s contributions to political theory and governance models. Radical Reform: Islamic Ethics and Liberation – Tariq Ramadan Advocates for an ethical and modern approach to Islamic governance. … Grace Mubashir Is a PhD scholar at Islamic Studies, Jamia Millia Islamia. Part 1: Why Islamists Resist Democracy: A Critical Review of Their Doctrine, Rationale, and Theological Rationales URL: https://www.newageislam.com/radical-islamism-jihad/islamist-rejection-democracy-islamic-governance-justice-consultation-public-welfare--/d/134665 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