Abstract
Decolonial studies define the coloniality of power as a complex assemblage of dominance and hegemony that emerged during the modern era or the era of colonialism, which stretches from the conquest of the Americas to the present. This article argues that, as part of the critical dialogue between decolonial studies and Islamic liberation theology, the latter should position itself in a decolonial political praxis around the preferential option for the poor that takes both a decolonial turn and a decolonial option seriously. There is a tendency to appropriate certain brands of decolonial studies to engage with forms of nationalism, such as Hindutva, to build a “decolonial option” in the global South by undermining the key insights of the “decolonial turn”. This article specifically engages with the claims of “decolonial Hindutva” to critique the nationalist appropriation in decolonial studies, thereby marking its divergence from decolonial Islamic liberation theology.