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The thesis looks at compatibility of Islam and democracy in a new way. The main method is analysis of political ideologies. A number of models of democracy are identified in both the Western and Islamic context. These are then originally compared in a framework of classification by the source of political sovereignty and political action.

In this thesis, I explore the epistemological dimensions in the political thought of Abū Ḥāmid al-Ghazālī (d. 1111), a renowned Muslim theologian and philosopher, famous for the refutation of the peripatetic tradition by means of a thoroughgoing skepticism. His reflections on human understanding and the cognitive faculties led him to the following conclusion: since reason is not self-sufficient, humanity must abide by revealed laws. While al-Ghazālī maintains that strict obedience is necessary for certain commoners, he arrives at such theocratic conclusions by way of investigating human nature as well as metaphysical claims. In brief, al-Ghazālī’s claim that humans must abide by revelation is grounded on two interrelated themes which are prevalent across his texts: (1) his view that God’s power over the universe is unlimited and (2) his claim that humans are entirely feeble before His omnipotence. In this sense, al-Ghazālī’s theology stands out as a negative philosophy; it is his use of philosophy that eventually undercuts independent philosophy, thus demanding that all persons submit to a higher source of truth, God’s revelation. Alternatively, al-Ghazālī proposes a mystical doctrine to address humanity’s perceptive shortcomings, claiming that the ascetic experience is the best means to attaining knowledge of the divine. I argue that, by pursuing a systemic inquiry into the nature of creation, which leads up to this mysticism, al-Ghazālī occasionally elevates reason to the ranks of revelation. This is because he arrives at this conclusion not by way of revelation, but through independent philosophical reflection and inquiry, one that makes use of particular theological notions. His skeptical refutation of certain philosophical doctrines is followed by his mysticism. In the later stages of my thesis, I extrapolate from this study to make larger claims about the nature of theocratic regimes. In the final analysis, I re-examine his theological and philosophical concepts to demonstrate how they are transposed to his political thought. I argue that al-Ghazālī’s key theological notions strongly shape his main political writings, though he tones down the philosophical and mystical jargon. While addressing the rulers, al-Ghazālī hopes that they could adopt the humility of the ideal ascetic man he has in mind. In brief, al-Ghazālī articulates a politics of humility to warn against tyrannical practice by appealing to the importance of the heart. Lastly, though this thesis deals with al-Ghazālī’s theological corpus, I also contribute to the literature on reason and revelation. I demonstrate that the theological may also contain reason at its foundation, especially when appealing to universal questions about humanity’s welfare.