Summary:
This study seeks to present a comparative analysis between the objectives of Islam, democracy, and secularism. It aims to draw inspiration from the fundamental principles of Islamic thought to create a bridge between these systems. The study argues for the necessity of interpreting Islamic texts in a way that aligns with contemporary developments in issues such as justice, freedom, equality, and human dignity. These values have been advanced by non-Muslim societies through secularism, democracy, and the rights of women and minorities.
The need for such an approach is emphasized, as it offers a more progressive path than restricting religious texts and excluding them from participating in movements that have shaped modern social structures, governance, power transitions, human rights, gender equality in inheritance and leadership, the role of legislative bodies in managing the state, and the acceptance of pluralism and differing opinions. It also addresses the importance of competition for decision-making positions, among other aspects.
The paper uses the Constitution of Medina as a case study to highlight the compatibility between Islamic principles, democracy, and secularism. It also draws parallels between the general characteristics of democracy and the objectives of Islam. Furthermore, it delves into the humanistic foundations necessary to achieve democracy, secularism, and citizenship within an Islamic framework. Finally, the paper concludes with recommendations for achieving these goals, outlined through the following key themes.
Introduction:
In the pursuit of a democratic understanding of Islam, this paper seeks to address the challenges of contemporary reality and the questions posed by the current era. Through this approach, we aim to reaffirm that Islam is a religion of mercy for all of humanity, advocating for human brotherhood, dignity, virtue, chastity, and freedom. Islam presents a comprehensive legal system capable of shaping a governance structure that embraces others, as exemplified by the Constitution of Medina. This constitution emphasized citizenship, equality, and the establishment of common interests among people, irrespective of their religious affiliations. It championed contemporary understandings of citizenship, human rights, freedom of religion without compulsion, and merit-based governance rather than loyalty-based systems.
Any principles that contradict these values misrepresent Islam. The virtuous call to others is through persuasion, and the best methods of persuasion are dialogue, listening to opposing views, and recourse to voting. These are democratic principles rooted in natural justice and fairness. What is needed now is a qualitative leap that corrects the relationship between Islam and the state.
However, political Islamic movements have played a negative role by producing authoritarian regimes under the guise of Islamic slogans, promoting hollow generalities about justice, equality, and acceptance of others. As a result, those who claim that “Islam is the solution” politicize the religion according to their own ideologies, essentially asserting, “We are the solution.”
In contrast, Islam is a religion of life, construction, and good neighborliness. It is a spiritual invitation, not a state project, aligning with secularism, which is an open movement embracing transformation and becoming, without rigid finalities. Secularism seeks the relative independence of civil society, and here Islam finds its place in spreading its ethical project democratically, rather than through state coercion. The state should remain positively neutral toward all its citizens, upholding the essential human qualities and rights of everyone in a contemporary, inclusive framework that neither discriminates nor belittles any group.
Fundamental Principles Governing the Islamic Approach:
Islam is a Religion for Life:
Islam promotes a comprehensive vision of humanity, not as a universal state project but as a project for democracies that vary according to different societies. These democracies share a common space of freedom and work to bridge civilizations, fostering integration, communication, mutual understanding, and cultural exchange.
The motivation for this presentation stems from key principles that guide the Islamic approach:
Islam is a universal religion:
Islam is not merely a set of rituals performed by a priest to connect the individual with the Creator or the one who controls fate. Instead, Islam emphasizes free choice and rational judgment, where the testimony of monotheism (Tawhid) is not accepted through imitation but through free conviction. Ritual acts of worship can serve purposes beyond mere spirituality, such as promoting social cohesion and human solidarity, while also linking the worldly life with the hereafter. This reflects the idea that Islam is a religion that seeks to improve life in this world, as seen in the verse:
“O you who believe! Respond to Allah and to the Messenger when he calls you to that which gives you life, and know that Allah intervenes between a person and his heart, and that to Him you will be gathered.” (Al-Anfal: 24)
This verse covers several key points, as noted by Abu Ali al-Jurjani, who stated:
“The Messenger calls people to faith and to Paradise, and thus, he is calling to life in both this world and the hereafter. Human beings are in need of two types of life:
- The life of the body, through which they discern what is beneficial and harmful, choosing what benefits them over what harms them. When this life is diminished, they experience pain and weakness accordingly. This is why the life of someone who is sick, distressed, worried, fearful, poor, or humiliated is considered less fulfilling than the life of someone free from such afflictions.**
- The life of the heart and soul, through which a person distinguishes between truth and falsehood, guidance and misguidance, desire and delusion, choosing truth over its opposite. This form of life provides the ability to distinguish between what is beneficial and harmful in knowledge, intentions, and actions. It also strengthens faith, willpower, and love for the truth, while fostering aversion and disdain for falsehood. A person’s discernment, love, and repulsion are proportionate to their share of this life, just as the** physical body’s perception of benefit and harm intensifies with its vitality. Therefore, one’s desire for benefit and aversion to harm are more pronounced when the body is healthy, and the same applies to the heart. If the heart’s life is lost, its discernment also ceases, and even if some discernment remains, it lacks the strength to prioritize benefit over harm.”
This view highlights how Islam connects both the physical and spiritual aspects of life, emphasizing that a fully lived life encompasses both worldly success and spiritual fulfillment. Islam, in this sense, is not just a religion of worship but a guide for a life of meaning, justice, and human dignity.
The Qur’an’s message extends to all of humanity, honoring them not based on their religious affiliation but as a matter of creation and choice. This is evident in the verse:
“We have certainly honored the children of Adam.” (Al-Isra: 70)
Furthermore, the distinction among people arises not from their beliefs but from their commitment to divine principles, as stated in the verse:
“O humanity! We created you from a male and a female, and made you into peoples and tribes so that you may know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.” (Al-Hujurat: 13)
The opening chapter of the Qur’an, Al-Fatiha, begins with “Praise be to Allah, Lord of the worlds,” and the Qur’an ends with Surah An-Nas, which addresses humanity at large, saying, “Say, I seek refuge in the Lord of humankind, the Sovereign of humankind, the God of humankind.” These verses signify that the Qur’an’s message is for all people, offering them good tidings and expecting righteousness from them. It invites humanity to practice the concept of freedom, which is a hallmark of divine honor and the essence of humanity’s role as stewards of the Earth. This responsibility is a trust that humans accepted, while other creatures could not bear it.
Islam as a Religion of Diversity and Pluralism:
Islam not only acknowledges but also upholds diversity and pluralism, requiring their protection, adherence, and acceptance of others. This is highlighted as a divine favor bestowed upon humanity, reflecting the blessings of diversity:
“If Allah did not repel some people by means of others, the earth would have been corrupted, but Allah is full of bounty to all the worlds.” (Al-Baqarah: 251)
Even if people disagree and do not unite under a single faith, this is left to God’s judgment on the Day of Resurrection. No human has the right to compel others to change their beliefs:
“Indeed, those who believe, those who are Jews, the Sabians, the Christians, the Magians, and those who associate others with Allah—Allah will judge between them on the Day of Resurrection. Indeed, Allah is Witness over all things.” (Al-Hajj: 17)
This verse is clear in its emphasis that the final judgment belongs to God, meaning that people are allowed to coexist and extend through time without coercion. However, certain narrow interpretations have gone against this Qur’anic purpose. These interpretations, which emphasize rigid rules for dealing with non-Muslims and factions that do not tolerate others, conflict with the Qur’an’s core message of freedom of belief. The Qur’an contains over 500 verses discussing freedom of conscience and diversity of beliefs, yet some have chosen to overlook or dismiss these teachings through mechanisms like naskh (abrogation), which seek to invalidate these texts. This is often due to a mindset of dominance and control, where the text is manipulated to serve particular goals, under the pretext of religious unity and the need to eliminate or subjugate the “other.”
Islam recognizes that human understanding is inherently relative. This principle calls for humility in interpreting religious texts, acknowledging that absolute truth belongs to God alone, while human interpretations are shaped by context, culture, and individual perspectives. This openness allows for continuous reinterpretation and adaptation to the evolving needs of society. Thus, Islam’s approach to knowledge and interpretation is dynamic, encouraging critical thinking and intellectual diversity.
The Relativity of Human Understanding in Islam:
Recognizing that Allah is absolute implies the relativity of humanity. This leads to a continuous exchange of ideas, pushing towards constant improvement by negating prior assumptions until the best outcomes are achieved. It suggests that humanity is always advancing and should not remain stagnant at any specific point in time. This realization should foster humility among Muslims, discouraging arrogance and self-righteousness, and instead, encourage openness to learning from others. The cycle of civilization does not revolve around one nation; just as Muslims once led the world in advanced civilizational achievements, it is now essential for them to learn the arts of life and its practical applications, especially during the current phase of decline and stagnation.
**Relativists argue that everything has the potential to create its own reality and produce its own understanding. While the straight path (الصراط المستقيم) represents absolute truth, the constant seeking of guidance toward it is evidence of a continuous ascent and a testament to the relative understanding of that truth. This understanding varies as one progresses along the path. It is also important to realize that truth has multiple perspectives, and every nation may possess part of this truth from its unique viewpoint, which underscores the relativity and diversity of perspectives.
In this complex landscape, terms like liberalism, secularism, democracy, and human rights represent interconnected and dynamic relationships tied to the evolving needs of human societies. These concepts may either converge or clash with religious outlooks and allegiances depending on whether they are static or open to interacting with the new and emerging needs of societies.
On the Issue of Democracy and Islam:
Interpreting Islamic texts in a way that aligns with modern developments in justice, freedom, equality, and human dignity—through new means introduced by non-Muslim societies, such as secularism, democracy, women’s rights, and minority rights—is preferable to restricting the texts and excluding them from participating in these modern movements. These movements have contributed significantly to the evolution of social structures, governance methods, power-sharing, rights participation, gender equality in matters such as inheritance and leadership, the role of legislative councils, state management, acceptance of pluralism, differing opinions, and competition for decision-making positions.
Based on the principle that rulings should evolve with changes in the knowledge system, our renewed vision should guide us in resolving contemporary issues within the framework of modern systems, without rigidly adhering to the boundaries set by past scholars who operated within their own limited knowledge systems. They exerted their efforts based on the knowledge available to them, but our era demands more advanced knowledge, and the texts are open to new interpretations and await fresh readings.
Democracy guarantees civil peace, resolves issues of legitimacy, and enables political systems to gain popular support. It ensures that politics is practiced as a civilized method for managing public affairs and resolving contradictions. It promotes a political system based on dialogue, mutual understanding, the peaceful transfer of power, and the rejection of violence in all its forms. Democratic governance requires accepting the results of free and transparent elections, which, in turn, demands a democratic culture to counter the chaos of imitation and religious extremism.
Islam provides a comprehensive legal system that covers all aspects of life, making it possible to derive a democratic system that aligns with or integrates with democratic principles. Islam can replace existing systems by incorporating others, as outlined in the Constitution of Medina, which emphasized citizenship, equality, and the shared interests of all people, regardless of their religious affiliations.
The Constitution of Medina as an Example of Islamic Democracy and Secularism:
Many regimes established in the name of Islam have imposed their rulers’ visions, while scholars and religious authorities aligned themselves with political interests, often in direct opposition to the spirit of Islam and its teachings. This contrasts sharply with the early practices of the Prophet Muhammad ﷺ, particularly during the establishment of the government in Medina.
The Constitution of Medina (صحيفة المدينة), which the Prophet Muhammad drafted with the various communities in Yathrib (Medina), stands as a historical precedent demonstrating how the state was founded on shared interests, not on religious or clerical authority. The document focused on the principles of citizenship, human rights, and freedom of religion, and it established a government based on competence rather than loyalty to any particular group or sect.
The Constitution of Medina essentially served as a “constitutional” declaration in line with the inherent secular principles within Islam. It stated:
“This is a document from Muhammad, the Prophet and Messenger of Allah, between the believers and Muslims of Quraysh and Yathrib, and those who followed them and joined them in struggle; they are one nation, separate from other people. As for those who followed us from among the Jews, they have the same rights and duties, not being wronged, nor allowed to wrong others.”
The Constitution was binding on all inhabitants of Medina—Muslims, as well as the 14 other tribes, both pagan and Jewish. It emphasized two fundamental principles that resonate with the contemporary phrase: “Religion is for God, and the homeland is for all.” The various religious groups formed a unified political community, living in harmony, where they were all part of one nation, united under the state of Medina. All citizens, regardless of their religious beliefs, were equal before the government and were collectively responsible for defending the city from external threats.
This spirit of the Constitution parallels secularism’s vision, which advocates for the separation of religion from state affairs. The state is a necessity, and its role is to provide order, security, and development. As Imam Ali famously said, “People must have a ruler, whether righteous or corrupt,” emphasizing that governance is essential, even if imperfect. Arab traditions also echoed this sentiment with the saying, “A tyrannical ruler is better than a prolonged state of chaos.” While this may contradict Islam’s vision of social justice, it reflects the social consciousness of that era rather than Islamic jurisprudence.
Social awareness evolves with changes in individuals’ understanding of their roles, rights, and responsibilities. As these perspectives shift, so too do concepts of governance, performance, legitimacy, and implementation. This evolution prevents the rigid classification of the state as strictly Islamic, liberal, or socialist. Labeling the state in such a fixed manner undermines the rights of its citizens to express their diverse identities, beliefs, and visions. This suppression of diversity contradicts the essence of human nature and is detrimental to the vitality of the world.
Secularism is not an ideological option but rather a historical and objective reality. It is an ever-evolving movement, open to transformation without any final or ultimate ends.** Secularism leads to the relative independence of religious institutions from the state, ensuring complete equality for all citizens before the law, and promotes the state’s neutral stance toward all its people. It aims to foster a vision that captures the essence of human dignity and reflects humanity’s aspiration to overcome obstacles hindering its progress and happiness.
Acknowledging human diversity is a core principle in Islam. A state cannot be established without it, and it must be built on the recognition of diversity. Islam recognizes the extent of human diversity and calls for respecting it, considering it a source of vitality for the world, as highlighted in the Quran:
“O mankind, We created you from a male and a female, and made you into nations and tribes so that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted” (Al-Hujurat 13).
The concept of “knowing one another” is an end in itself, arising from diversity, as further emphasized in the verse:
“If Allah had willed, He could have made you one nation.” (Al-Maida 48).
From this perspective, it becomes clear that the evolution of human civilization has led to a culture rooted in the surrounding world and the necessities of coexistence. These necessities have established new concepts, modernizing society. This modernization resulted in a separation between religious and political institutions, which, in turn, reorganized society based on the principles of freedom, equality, justice, rationality, and civil rights. This process is not confined to a single generation but is at the heart of a continuous future. It positions the human being—regardless of race, gender, religion, or color—as the central pillar of society, providing the legal guarantees necessary to exercise those rights and maintain independence.
A Comparative Approach to the Democratic Features in Islam
The general characteristics of democracy can be identified by examining historical developments and shared principles worldwide, such as the peaceful transfer of power, periodic elections (whether parliamentary or presidential, or both), the separation of powers, judicial independence, and a set of public freedoms essential for meaningful democratic processes. This includes the importance of freedom of expression, freedom of assembly, laws preventing the abuse of power, and the affirmation of equal citizenship—the relationship between the individual and the state. Democracy also necessitates women’s participation and equality in work, office, and rights, as well as the rejection of all forms of discrimination.
This is not something new or external to Islam but is rooted in its inherent tolerance. What we need is to renew our intellectual and religious understanding, opening the door to democracy and rejecting paternalism over the people. This encourages anyone inspired by freedom to contribute to setting aside jurisprudential rulings that hinder human development by confining us to the limits of Medina and the Arabian desert in terms of geography, and to the era of the Prophet’s companions in terms of time, as though history ceased with them.
Thus, the legislative framework should facilitate the advancement of Islamic societies, resolving the jurisprudential issues in which they are entangled. This framework should be based on divine guidance and the Quran to create a contemporary civil law suited to the realities, circumstances, and needs of each society, alleviating injustices in personal status, commercial, and other legal matters.
We rely on reinterpreting religious texts and their relationship with the people, developing culture, adapting to the world, and reconnecting with the achievements of nations. These nations have realized a renaissance grounded in safeguarding human dignity and freedom. This suggests that establishing an Islamic state to apply Sharia, as advocated by political Islam movements, is unfeasible in our time. It is a historical and outdated concept that negates the universalism of Islam. Additionally, the clause declaring Islam as the state’s religion is unnecessary in constitutions. Instead, ethical references for the state and society can be adopted.
In the desired civil state, with ethical foundations, the rights of atheists should be protected just as the rights of believers are. God’s ultimate word is freedom for all people, regardless of their beliefs. The most important principle to apply is respect for the freedom of those who hold different beliefs from you, preserving human rights and dignity. This is the noble goal worth sacrificing for, or else we risk circling in a void, where nations have sacrificed much for their freedom, not to replace one tyrant with another.
Human Foundations for Achieving Democracy, Secularism, and Citizenship in Islam
The success of any democratic endeavor requires an emphasis on the concept of citizenship, which regulates social dynamics, strengthens the foundations of societal unity, ensures privacy, and maintains equality in rights and duties. It also affirms individual freedoms and eliminates discrimination based on race, gender, or ethnicity. This requires the following principles:
- Building the state on a social contract that clearly defines the boundaries of the relationship between authority and citizens.
- Competition based on programs, not on identities or affiliations.
- Acceptance of the principle of power rotation and participation in nominations and elections without restrictions, except for citizenship.
- No discrimination between citizens regarding rights and duties, regardless of religion, ethnicity, race, or gender.
- Respect for cultures and guaranteeing freedom of belief and choice for every individual, with the elimination of all forms of racism and the concept of „Dhimmi,“ as it is a historical concept not inherent to the core of the religion.
- Equality between men and women in work, earnings, responsibility, authority, and inheritance.
- Opposition as an expression of respect for differing opinions is a necessary component for democracy, affirming pluralism. It is a fundamental structure that the state and constitution must safeguard through freedom of expression, political party plurality, diverse opinions, and respect for them.
- Moral reference based on innate human values, as highlighted in the humanitarian commandments of Surah Al-An’am (151-153), which we affirm as principles that should remain above the constitution. The entire world today recognizes these commandments and abides by them, except for some deviations that we reject.
Those who believe that the path to democracy is easy are mistaken. Democracy requires democrats who understand their role and are deeply engaged with it. The elites who have spoken about citizenship, democracy, and civil society have often not built these ideas on practical foundations. Thus, these concepts remain foreign imports, disconnected from reality, as they ignore the basic structures and formations of society. True citizenship recognizes both the religious and non-religious components of society, and democracy respects participation, not subordination.
Civil society requires a strong state to effectively face encroachments and to represent true citizenship, rather than merely existing as a collection of service-oriented humanitarian institutions.
Regarding the concept of separation of religion from the state, it can be seen as an Islamic perspective, given that Islam is a religion that encompasses both spiritual and worldly matters. Thus, the Islamic framework is fundamentally tied to citizenship, as it represents the majority of the population. If this majority is not included in the political process, it would be an unfair marginalization of the majority.
Conclusion and Result
Before we engage in excessive criticism or enter into debates over meanings, we must consider addressing and confronting the images of both faulty religious practice and erroneous political engagement. Political Islam has failed because it committed the mistake of living in the past and did not keep pace with modernity and its demands. As a result, it has transformed into movements of extremism, rigidity, and excommunication, without contributing to development, construction, or change.
In Islam, multiple parties can emerge with different orientations, as there was never one single party to address the diverse needs of Muslims. No single party can meet these varied needs. The formation of parties with religious identities does not imply the imposition of religious ideology, as the principles of democracy will govern the process—not a superficial democracy that repeats empty slogans but one with substantial content.
A democratic system does not mean rule by the majority population but rather rule by the majority based on programs that adhere to democratic principles. A democratic majority has nothing to do with identities, skin color, or sects, but rather relates to the competition of ideas, parties, interests, compromises, coalitions between forces, and shifting agreements based on changing societal dynamics.
With such affirmations, Muslims can organize themselves and contribute to building their countries as equal citizens who recognize and respect others. It must be emphasized that the path to democracy is not paved with roses, and we must remove the thorns ourselves, diligently and with effort.
