마우두디(Abul A’ala Maududi)의 정치경제 사상

• 영문명: Maududi’s Political Economic Thought -On Islamic State-
• 발행기관: 한국중동학회
• 저자명: 정상률(Jung, Sang-Ryul)
• 간행물 정보: 『한국중동학회논총』제33권 제1호, 31~58쪽, 전체 28쪽
• 주제분류: 사회과학 > 지역학
• 파일형태: PDF
• 발행일자: 2012.06.30

영문 초록

Abul A’ala Maududi was a Pakistani journalist, theologian, Muslim revivalist leader and political philosopher, and a controversial 20th century Islamist thinker. He was also a political figure in Pakistan and was the first recipient of King Faisal International Award for his services 1979. He was also the founder of Jamaat-e-Islami, the Islamic revivalist party and revolutionary organization. He dreamed Islamization of Pakistan society and made an effort to construct Islamic state as an ideal type in Pakistan. He had the transhistorical view of the Islamic state as what Bert de Vries said; ① Every act in the Islamic state is a religious act. This is something that the Prophet Muhammad believed to be the case. ② The state of Medina was a perfect theocracy. ③ In Islamic societies, there is no distinction between the spiritual and political realms, for God express His will directly and clearly to humankind through the body politic. A harmony between humankind and state is therefore achieved. ④ The Qur’an is the literal word of God, communicated through the Prophet Muhammad. It is not simply a ‘holy book’, but a comprehensive guide to every aspect of the Muslim life. ⑤ As the Islamic state is governed by divine law, its full citizens must, by implication, be Muslim. Looking back at the first Islamic state, the ummah consisted of those who had submitted to the will of God. ⑥ The following are characteristic theocratic institutions of the Islamic state: ⅰ. The Caliphate. Prophethood ended with Muhammad, but the role of political leader of the state was passed on in the form of the Caliph; the‘successor’ of prophet of God. The first four Caliphs are considered ‘rightly guided’(rashidun), because they lived concurrently with the Prophet and knew him personally. ⅱ. The ulama. Although it is often stated that there is no ‘priesthood’ in Islam, the ulama-as experts in the Islamic sciences-have often in the past wielded considerable authority. As interpreters of God’s will, they are often seen as the guardians of theocracy and a check against the abuse of power by the political authorities. Maududi’s Islamic reform thought was a kind of an Islamic campaign for enlightenment, and movement of anti foreign influence, anti secularization, Islamic state building. He thought that ideal, perfect Islamic state was such Islamic theocracy as balance of power by separation of power, as guaranteed several right of freedom but not be against divine law politically. And he thought also that ideal, perfect Islamic state was such Islamic capitalism as permission of private ownership but thorough prohibition of haram. I think that theocratic democracy combined Islam and democracy must be a goal that Islam societies today aims for.

목차

Ⅰ. 서 론

Ⅱ. 이슬람국가론 연구 필요성

Ⅲ. 국가란 무엇인가?

Ⅳ. 이슬람국가론의 역사적 기원

Ⅴ. 마우두디의 이슬람국가 사상과 자마아티 이슬라미의 정치운동

Ⅵ. 결론: 마우두디 이슬람국가론의 함의

참고문헌

키워드

마우두디 이슬람국가 정치이슬람 자마아티 이슬라미 자본주의국가 이슬람공포증 반미주의 싸이드 꾸틉 신정민주주의 움마 다르 알 이슬람 자마티 툴라바 이슬람 이즈티하드 Maududi Islamic state political Islam Jamaat-i-Islami capitalist state Islamophobia Anti-Americanism Sayyid Qutb theocracy Ummah dar al-Islam Jamiat-i-Tulaba-i-Islam ijtihad