Women, Legal Reform, and Muslim Identity

Comparative Studies of South Asia, Africa and the Middle East

Volumn 17, Issue 2, 1997, Pages 1-10

  Minault, Gail ^a  

^a NONE

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EID: 1842731020     PISSN: 1089201X     EISSN: None     Source Type: Journal    
DOI: 10.1215/1089201X-17-2-1     Document Type: Article

References (66)

1. Other discussions of community and boundary definition include Rosalind O'Hanlon, "Historical Approaches to Communalism: Perspectives from Western India," in Peter Robb, ed., Society and Ideology: Essays in South Asian History (Delhi: Oxford University Press, 1993), pp. 247-66; and Sudhir Chandra, The Oppressive Present: Literature and Social Consciousness in Colonial India (Delhi: Oxford University Press, 1992).
2. Other discussions of community and boundary definition include Rosalind O'Hanlon, "Historical Approaches to Communalism: Perspectives from Western India," in Peter Robb, ed., Society and Ideology: Essays in South Asian History (Delhi: Oxford University Press, 1993), pp. 247-66; and Sudhir Chandra, The Oppressive Present: Literature and Social Consciousness in Colonial India (Delhi: Oxford University Press, 1992).
3. Sayyid Ahmad Khan, "Hindustan ke Auraton ki Halat," and "Auraton ke Huquq," in M. Ismail Panipati, ed., Maqalat-i-Sir Sayyid, Vol. 5 (Lahore: Majlis-i-Taraqqi-i-Adab, 1962), pp. 188-99; on Sir Sayyid's educational reforms, see David Lelyveld, Aligarh's First Generation (Princeton: Princeton University Press, 1978).
4. Sayyid Ahmad Khan, "Hindustan ke Auraton ki Halat," and "Auraton ke Huquq," in M. Ismail Panipati, ed., Maqalat-i-Sir Sayyid, Vol. 5 (Lahore: Majlis-i-Taraqqi-i-Adab, 1962), pp. 188-99; on Sir Sayyid's educational reforms, see David Lelyveld, Aligarh's First Generation (Princeton: Princeton University Press, 1978).
5. Good summaries of this critique appear in Francis Hutchins, The Illusion of Permanence (Princeton: Princeton University Press, 1967), pp. 3-19; and Gauri Viswanathan, Masks of Conquest (New York: Columbia University Press, 1989), pp. 118-41.
6. Good summaries of this critique appear in Francis Hutchins, The Illusion of Permanence (Princeton: Princeton University Press, 1967), pp. 3-19; and Gauri Viswanathan, Masks of Conquest (New York: Columbia University Press, 1989), pp. 118-41.
7. Waliullah and his line are the subject of a voluminous literature. One useful summary is Barbara Metcalf, Islamic Revival in British India (Princeton: Princeton University Press, 1982), pp. 16-63; see also Aziz Ahmad, "The Political and Religious Ideas of Shah Waliullah of Delhi," Muslim World 52, 1 (1962): 22-30.
8. Waliullah and his line are the subject of a voluminous literature. One useful summary is Barbara Metcalf, Islamic Revival in British India (Princeton: Princeton University Press, 1982), pp. 16-63; see also Aziz Ahmad, "The Political and Religious Ideas of Shah Waliullah of Delhi," Muslim World 52, 1 (1962): 22-30.
9. Metcalf, Islamic Revival, pp. 87-137, 198-234; Francis Robinson, "Technology and Religious Change: Islam and the Impact of Print, "Modern Asian Studies [MAS] 27, 1 (1993): 229-51.
10. Metcalf, Islamic Revival, pp. 87-137, 198-234; Francis Robinson, "Technology and Religious Change: Islam and the Impact of Print, "Modern Asian Studies [MAS] 27, 1 (1993): 229-51.
11. Metcalf, Islamic Revival, pp. 146-52; Idem, "The Madrasa at Deoband: A Model for Religious Education in Muslim India, MAS 12 (1978): pp. 111-34.
12. Metcalf, Islamic Revival, pp. 146-52; Idem, "The Madrasa at Deoband: A Model for Religious Education in Muslim India, MAS 12 (1978): pp. 111-34.
13. Ashraf Ali Thanavi, Bihishti Zevar (Lahore: Shaikh Ghulam Ali and Sons, n.d.). am greatly indebted to Barbara Metcalfs partial translation of this work, entitled: Perfecting Women (Berkeley: University of California Press, 1990), hereafter cited as PW.
14. Ashraf Ali Thanavi, Bihishti Zevar (Lahore: Shaikh Ghulam Ali and Sons, n.d.). am greatly indebted to Barbara Metcalfs partial translation of this work, entitled: Perfecting Women (Berkeley: University of California Press, 1990), hereafter cited as PW.
15. PW, p. 47.
16. PW, pp. 47-49; Metcalf calls attention to Thanavi's implication that using Urdu is second best (to learning about religion in Arabic), but necessary in order to reach a popular audience.
17. PW, p. 116.
18. PW, p. 107.
19. PW, pp. 21, 79-83; a congruent case in the European reformation is discussed by Natalie Zemon Davis, "City Women and Religious Change," in her Society and Culture in Early Modern France (Stanford: Stanford University Press, 1975), pp. 65-95. As she shows, it was one thing for women to be learned in the scriptures; it was quite another for them to challenge the male hierarchy in society and the church.
20. PW, pp. 21, 79-83; a congruent case in the European reformation is discussed by Natalie Zemon Davis, "City Women and Religious Change," in her Society and Culture in Early Modern France (Stanford: Stanford University Press, 1975), pp. 65-95. As she shows, it was one thing for women to be learned in the scriptures; it was quite another for them to challenge the male hierarchy in society and the church.
21. Abu Athar Hafiz Jalandhari, "Maulvi Sayyid Mumtaz Ali," Tahzib un-Niswan 38 (6 July 1935): pp. 607-17; Huquq un-Niswan [HN] (Lahore: Dar ul-Isha'iat-i-Punjab, 1898).
22. Abu Athar Hafiz Jalandhari, "Maulvi Sayyid Mumtaz Ali," Tahzib un-Niswan 38 (6 July 1935): pp. 607-17; Huquq un-Niswan [HN] (Lahore: Dar ul-Isha'iat-i-Punjab, 1898).
23. HN, pp. 3-42.
24. HN, pp. 42-60.
25. HN, pp. 60-102.
26. HN, pp. 102-42.
27. The Hanafi school of Muslim law divides the mehr into prompt and deferred payments, the latter due upon termination of the marriage. Mumtaz Ali's recommendation differs only slightly from standard Hanafi prescription. Cf. John L. Esposito, Women in Muslim Family Law (Syracuse NY: Syracuse University Press, 1982), pp. 24-26.
28. Cf. Lucy Carroll, "Talaq-i-Tafwid and Stipulations in a Muslim Marriage Contract: Important Means of Protecting the Position of the South Asian Muslim Wife," MAS 16, 2 (1982): 277-309.
29. HN, pp. 142-88.
30. Amrita Basu and Bharati Ray, Women's Struggle: A History of the All-India Women's Conference, 1927-1990 (New Delhi: Manohar, 1990); Janaki Nair, Women and Law in Colonial India (New Delhi: Kali for Women, 1996), pp. 79-84.
31. Amrita Basu and Bharati Ray, Women's Struggle: A History of the All-India Women's Conference, 1927-1990 (New Delhi: Manohar, 1990); Janaki Nair, Women and Law in Colonial India (New Delhi: Kali for Women, 1996), pp. 79-84.
32. For a detailed examination of this resolution and the response to it, see Gail Minault, "Sisterhood or Separatism? The All-India Muslim Ladies' Conference and the Nationalist Movement," in G. Minault, ed. The Extended Family: Women's Political Participation in India and Pakistan (Delhi: Chanakya, 1981), pp. 83-108.
33. Basu and Ray, Women's Struggle, p. 188.
34. Lucy Carroll, "Talaq-i-Tafwid...," MAS 16, 2 (1982): 277-309; Azim Beg Chughtai, Tafwiz (Reprint. Karachi: Urdu Academy Sindh, 1957; 1st pub. 1932).
35. Lucy Carroll, "Talaq-i-Tafwid...," MAS 16, 2 (1982): 277-309; Azim Beg Chughtai, Tafwiz (Reprint. Karachi: Urdu Academy Sindh, 1957; 1st pub. 1932).
36. For a full discussion of the passage of this legislation, see Gregory Kozlowski, Muslim Endowments in British India (Cambridge: Cambridge University Press, 1985), pp. 177-91.
37. This tendency is analyzed in Michael Anderson, "Islamic Law and the Colonial Encounter in British India," in Chibli Mallat and Jane Connors, eds., Islamic Family Law (Boston: Graham and Trotman, 1990), pp. 205-23.
38. Kozlowski, Muslim Endowments, p. 186.
39. David Gilmartin, "Customary Law and Shari'at in British Punjab," in Katherine Ewing, ed., Shari'at and Ambiguity in South Asia Islam (Berkeley: University of California Press, 1988), pp. 43-62, Idem., "Kinship, Women and Politics in 20th-Century Punjab," in Minault, ed., The Extended Family, pp. 151-73.
40. David Gilmartin, "Customary Law and Shari'at in British Punjab," in Katherine Ewing, ed., Shari'at and Ambiguity in South Asia Islam (Berkeley: University of California Press, 1988), pp. 43-62, Idem., "Kinship, Women and Politics in 20th-Century Punjab," in Minault, ed., The Extended Family, pp. 151-73.
41. He was, not incidentally, the son-in-law of Sayyid Mumtaz Ali. His late wife, Wahida Begam Yaqub, was Mumtaz Ali's daughter by his first marriage and a former editor of the Urdu newspaper for women, Tahzib un-Niswan of Lahore, managed by her father.
42. Eminently loyal to the British, Ziauddin was a power on the Aligarh campus for two generations. On his career, see David Lelyveld, "Three Aligarh Students: Aftab Ahmad Khan, Ziauddin Ahmad, and Muhammad Ali," MAS 9 (1975): 103-16.
43. For these two, see Gail Minault, The Khilafat Movement (New York: Columbia University Press and Delhi: Oxford University Press, 1982).
44. Gilmartin, "Kinship, Women, and Politics," pp. 166-69; Archana Parashar, Women and Family Law Reform in India (New Delhi: Sage, 1992),pp. 146-56. Government of India, Legislative Assembly Debates, 1937, vol. 3, pp. 2528-44; 1937, vol. 5, pp. 1426-48, 1819-65.
45. Gilmartin, "Kinship, Women, and Politics," pp. 166-69; Archana Parashar, Women and Family Law Reform in India (New Delhi: Sage, 1992),pp. 146-56. Government of India, Legislative Assembly Debates, 1937, vol. 3, pp. 2528-44; 1937, vol. 5, pp. 1426-48, 1819-65.
46. Gilmartin, "Kinship, Women, and Politics," pp. 166-69; Archana Parashar, Women and Family Law Reform in India (New Delhi: Sage, 1992),pp. 146-56. Government of India, Legislative Assembly Debates, 1937, vol. 3, pp. 2528-44; 1937, vol. 5, pp. 1426-48, 1819-65.
47. Gilmartin, "Kinship, Women, and Politics," pp. 166-69; Archana Parashar, Women and Family Law Reform in India (New Delhi: Sage, 1992),pp. 146-56. Government of India, Legislative Assembly Debates, 1937, vol. 3, pp. 2528-44; 1937, vol. 5, pp. 1426-48, 1819-65.
48. Geraldine Forbes, "Women and Modernity: The Issue of Child Marriage in India," Women's Studies International Quarterly (1979): 407-19.
49. Muhammad Khalid Masud, "Apostasy and Judicial Separation in British India," in M. Khalid Masud, Brinkley Messick, and David S. Powers, eds., Islamic Legal Interpretation: Muftis and their Fatwas (Cambridge MA: Harvard University Press, 1996), pp. 193-203; Ashraf Ali Thanavia, Imdad ul-Fatawa, ma'ruf be Fatawa-i-Ashrafiva (Deoband: Kutub Khana-i-Rahimiya, n.d.), Vol. 2, pp. 55-77
50. Muhammad Khalid Masud, "Apostasy and Judicial Separation in British India," in M. Khalid Masud, Brinkley Messick, and David S. Powers, eds., Islamic Legal Interpretation: Muftis and their Fatwas (Cambridge MA: Harvard University Press, 1996), pp. 193-203; Ashraf Ali Thanavia, Imdad ul-Fatawa, ma'ruf be Fatawa-i-Ashrafiva (Deoband: Kutub Khana-i-Rahimiya, n.d.), Vol. 2, pp. 55-77
51. Khalid Masud, "Apostasy and Judicial Separation;" Idem., Iqbal's Reconstruction of Ijtihad (Lahore: Iqbal Academy Pakistan and Islamic Research Institute, 1995), pp. 155-78; cf. Furqan Ahmad, "Contribution of Maulana Ashraf Ali Thanavi to the Protection and Development of Islamic Law in the Indian Subcontinent," Islamic and Comparative Law Quarterly 6, 1 (March 1986): 71-79.
52. Khalid Masud, "Apostasy and Judicial Separation;" Idem., Iqbal's Reconstruction of Ijtihad (Lahore: Iqbal Academy Pakistan and Islamic Research Institute, 1995), pp. 155-78; cf. Furqan Ahmad, "Contribution of Maulana Ashraf Ali Thanavi to the Protection and Development of Islamic Law in the Indian Subcontinent," Islamic and Comparative Law Quarterly 6, 1 (March 1986): 71-79.
53. Khalid Masud, "Apostasy and Judicial Separation;" Idem., Iqbal's Reconstruction of Ijtihad (Lahore: Iqbal Academy Pakistan and Islamic Research Institute, 1995), pp. 155-78; cf. Furqan Ahmad, "Contribution of Maulana Ashraf Ali Thanavi to the Protection and Development of Islamic Law in the Indian Subcontinent," Islamic and Comparative Law Quarterly 6, 1 (March 1986): 71-79.
54. A new edition of this treatise, ed. by Taqi Usmani, is: Ashraf Ali Thanavi, Hilat-i-Najiza, ya'ni: Auraton ka Haqq-i-Tansikh-i-Nikah (Karachi: Darul Isha'iat, 1987).
55. Debate on the bill is contained in Government of India, Legislative Assembly Debates, 1938, Vol. 1, pp. 318-23, 509-13; 1938, Vol. 5, pp. 1090-1124, 1951-88; 1938, Vol. 6, pp. 2831-43; 1939, Vol. 1, pp. 615-54, 863-94.
56. Debate on the bill is contained in Government of India, Legislative Assembly Debates, 1938, Vol. 1, pp. 318-23, 509-13; 1938, Vol. 5, pp. 1090-1124, 1951-88; 1938, Vol. 6, pp. 2831-43; 1939, Vol. 1, pp. 615-54, 863-94.
57. Debate on the bill is contained in Government of India, Legislative Assembly Debates, 1938, Vol. 1, pp. 318-23, 509-13; 1938, Vol. 5, pp. 1090-1124, 1951-88; 1938, Vol. 6, pp. 2831-43; 1939, Vol. 1, pp. 615-54, 863-94.
58. Debate on the bill is contained in Government of India, Legislative Assembly Debates, 1938, Vol. 1, pp. 318-23, 509-13; 1938, Vol. 5, pp. 1090-1124, 1951-88; 1938, Vol. 6, pp. 2831-43; 1939, Vol. 1, pp. 615-54, 863-94.
59. Ibid. 1938, Vol. 5, p. 1113.
60. Masud, "Apostasy" Parashar, Women and Family Law Reform, pp. 151-58.
61. Masud, "Apostasy" Parashar, Women and Family Law Reform, pp. 151-58.
62. Masud, "Apostasy;" the text of the law is contained in B.R. Verma, Muslim Marriage and Dissolution (Allahabad: Law Book Co., 1971), pp. 251-97.
63. Masud, "Apostasy;" the text of the law is contained in B.R. Verma, Muslim Marriage and Dissolution (Allahabad: Law Book Co., 1971), pp. 251-97.
64. Govt. of India, Legislative Assembly Debates, 1939, Vol. 1, pp. 621-22.
65. Jinnah took no part in the debate over the Muslim Dissolution of Marriage Act.
66. As do, for example, Janaki Nair and Archana Parashar in their insightful work cited above.