Is secularism a foreign import or a hidden Islamic history?

History · Published 20 October 2026 Swipe more like this →

In short: For many, secularism feels like a Western imposition on the Muslim world. But history suggests a more complex reality. From pre-modern empires to 19th-century reformers, the separation of religious and political authority has been debated, institutionalized, and even championed as a way to strengthen Islamic identity against colonial rule.

The modern perception of secularism in the Muslim world is often clouded by colonial history. Because it was frequently associated with the removal of Islamic influences by foreign powers, many view it as an ideology of irreligion or 'anti-religion.' However, scholars like Mansoor Alam point out that many Western definitions of secularism do not imply anti-theism, but rather state neutrality and freedom of religion—concepts that some argue are supported by Quranic verses emphasizing personal responsibility and the lack of compulsion in faith.

Historical evidence suggests that separation of power is not a modern invention. By the 10th century, some Muslim governments had developed an effective split where religious authorities (the ulama) managed communal life and law, while political power shifted to generals and provincial lords. Similarly, some scholars identify the 'Constitution of Medina' as a secular constitution, and others point to the Mughal Emperor Akbar’s reign (1556–1605) as a period of tolerant, liberal governance. Even the Umayyad caliphate was viewed by some contemporaries as a secular state due to its lack of religious integration.

In the late 19th and early 20th centuries, Muslim modernists like Muhammad ʿAbduh and Abd al-Rahman al-Kawakibi advocated for secularism as a tool for progress. Al-Kawakibi maintained that governance and faith are distinct entities, implying that early Islamic principles prioritised liberty over state control. Rashid Rida even proposed a model where a president would manage the nation's administration while a caliph managed only religious affairs, bound by a general organic law. These debates highlight that secularism in Islamic thought is not a monolith, but a spectrum ranging from 'hard' assertive irreligion to 'soft' state neutrality.

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