خلاصه ماشینی:
It aims to combine vast areas of study into a single compre hensive work on Islam in Pakistan: intellectual, political, and religious his tory at once.
In the end, for him, Islamic groups fall under three broad umbrellas: traditionalist (those who appeal to the authority of past tradition, in however broad a sense), modernist (those who oppose formal religious authority and ad vocate applying the spirit of the Qurʾān and Sunnah to the challenges of modern life in a more adaptable way), and Islamist (those who advocate affirming God’s sovereignty in all areas of life with an emphasis on the po litical arena).
The remainder of this chapter covers intellectual developments of the late colonial era until the birth of the new nation, illustrating debates be tween enormous Muslim personalities, detailing the Khilafat Movement that galvanized the Muslim populace to prevent the loss of the Ottoman Empire, and noting the circumstances that led to the Pakistan movement.
Apart from Mawdūdī, Zaman painstakingly documents widespread use of the term throughout India and Pakistan by scholars of all stripes, traditionalist and modernist alike.
Zaman points to a prolonged decline in the fortunes of Sufism over the course of Pakistan’s history for a variety of reasons: lack of significant intellectual output, mod ern scientific sensibilities, decline of literacy in Persian (many Sufi works were authored in Persian), the abuses of institutionalized Sufism, the vul nerability of shrines to government regulation (as opposed to Deobandī madrasas), general defensiveness in the face of steady criticism from other doctrinal orientations, and finally, violence directed at their institutions.