Degree

BS (Social Sciences & Liberal Arts)

Faculty / School

Faculty of Business Administration (FBA)

Department

Department of Social Sciences & Liberal Arts

Date of Award

Spring 2017

Date of Submission

2017-05-27

Advisor/Supervisor

Omar Shaukat, Assistant Professor, Department of Social Sciences and Liberal Arts, IBA, Karachi.

Project Type

SSLA Culminating Experience

Access Type

Restricted Access

Subjects

Critical and Cultural Studies, Colonization, History, Identity Studies, Imperialism, Islamic Studies, Nationalism, Political History, Politics and Social Change, Sociology of Religion, Sociology of Culture

Abstract / Summary

This thesis is an endeavor towards trying to engage with Maudūdī’s political ideology. Terms such as nizām e hayāt, qānūn e Haq, khalīfā and hukūmat e ilāhīyā are repeatedly invoked by Maudūdī in his primary texts to formulate his world view which is in direct opposition to the Western, liberal, humanist framework. I have grappled with the methodological differences between the ulemā such as Ashraf Alī Thānwī from the traditional school of thought and the Islamist, Maudūdī, who wrote commentaries of the Qurān in a similar socio-political and historical context. Maudūdī, insisted on a political struggle to eventually establish Islām on the state level, Thānwi rejected this point of view while focusing on just the social reformation of the Muslims. For Maudūdī, Islām was the fitrā of a human being, hence, the formation of an Islamic nation-state was not only the need of the time rather it was inevitable. He argued that, Islām could not restrictively be defined in terms of a nation, since it was a system of being. This system was natural to the existence of all human beings; hence it was the responsibility of all Muslims to spread the word of Islām. I argue that Maudūdī engaged in determining an alternative framework of defining Muslim nationhood, wherein the modern definition of a nation-state was only partially operationalized to inform his framework. An important consideration here is Maudūdī’s lack of madrassā education, awareness of western political philosophy and clear disregard of modernist Muslim thinkers.

Pages

75

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