Explaining the Meaning of Hukmiyyah and Its Relationship to 'Aqeedah

Question:
Here is another phrase, an issue that young people often get carried away with, which is the issue of hukmiyyah. One of the angles from which this issue is addressed is that we need to look into the matter of hukmiyyah. The sixteenth point is that the issue of hukmiyyah, in its comprehensive meaning, must include all religious and worldly affairs. Calling people to Allah the Exalted and Majestic is an act of worship that must meet the conditions without which worship is not accepted, and these are two conditions: sincerity and correctness. If an act is intended for the face of Allah the Exalted and Majestic but is not in accordance with the way of the Prophet (peace and blessings be upon him), it is invalid, based on the saying of the Prophet (peace and blessings be upon him) . And if an act is in accordance with the way of the Messenger but is not sincere for the sake of Allah, it is also invalid. We want the ruling of Allah in this matter and in others, and we are more entitled than others to submit to the Shari'ah. It is not correct for us to call people to submit to the Shari'ah and then submit to intellectual and political conceptions, otherwise our work would be invalid no matter how sincere we are.

Answer:
Yes, hukmiyyah. Hukmiyyah is required, without doubt. However, this term is not correct from the perspective of Arabic; hukmiyyah is a technical term used by some sects. The word hukmiyyah is not correct from the standpoint of linguistic analogy. Rather, what they mean by hukmiyyah here is submitting to the Shari'ah in disputes among people, in matters of litigation regarding blood, wealth, and honor.
They want judgment among people in these matters of blood, wealth, and honor, and the establishment of hudud. This is a good thing, but it is a branch, and the foundation is 'aqeedah. The foundation is 'aqeedah and tawhid. So we do not go to hukmiyyah with this term until after establishing the correct 'aqeedah, and denying shirk (associating partners with Allah), removing shirk and its manifestations from our lands.
Why is hukmiyyah (sovereignty) applied in one area but not another? Why is the sovereignty of the Book and the Sunnah applied to blood, wealth, and honor, but not to 'aqeedah, which is the foundation? Why is the Book and the Sunnah not applied in one area while the other is neglected, and it is said, “Be silent about it, leave the people to their beliefs, leave the Sufis, the grave-worshippers, the Rafidah, the worshippers of graves, and the innovators alone; do not expose them”? The important thing is that we apply the Book and the Sunnah in the Shari'ah courts in disputes and conflicts, and we establish the hudud (fixed punishments); is that sufficient? This statement is contradictory.
It is built on a shaky foundation, and it can never be realized, because it is not based on a solid foundation. Therefore, hukmiyyah must be in all matters, in 'aqeedah first. The ruling of the Book and the Sunnah in 'aqeedah is necessary so that the 'aqeedah is correct and sound. We apply the Book in the hudud, disputes, and conflicts. The Prophet (peace and blessings be upon him) in Makkah was limited to correcting the 'aqeedah. He was not commanded to establish the hadd for intoxicants while intoxicants existed, nor was he commanded to establish the hadd for zina (unlawful sexual intercourse) while zina existed, nor was he commanded to cut off the hand of the thief while theft existed in Makkah. He was not commanded to do this until the 'aqeedah was corrected. When he migrated to al-Madinah and the 'aqeedah was established, the Shari'ah laws were revealed to him and the hudud were established.
So, the one who wants the sound methodology should return to the biography of the Messenger (peace and blessings be upon him) and to the call of the Messenger, and see how it began, how it developed, how it progressed, and what it ended up with in the end, and follow it .
As for taking hukmiyyah in a secondary aspect and leaving hukmiyyah in the primary aspect, which is 'aqeedah, this is deceiving the people, deceiving the Muslims. This is intended to destroy the 'aqeedah and show indifference toward it, treating it as a secondary matter, where everyone can believe what they wish, as long as they belong to Islam. This is a contradiction. Islam does not accept false 'aqeedahs, and this is not from Islam. How can Islam without a correct 'aqeedah be Islam? The foundation of Islam is the correct 'aqeedah; this is the foundation of Islam. Then, what benefit is there if we establish the hudud and ta'zir (discretionary punishments) and judge between people in disputes in the Shari'ah courts, if we leave the aspect of 'aqeedah, leave the shrines, leave the graves, leave the Sufis, and leave the innovators? What benefit is there in establishing one aspect and leaving the important aspect? This benefits its people in nothing. Allah the Exalted knows best.