In Good Company: Comments
This article is part of Darakhshan Khan’s larger body of work on women in the Tablīghī Jamā‘at, who, as she argues persuasively, have not been given the scholarly attention they deserve (barring a few notable exceptions, among them Metcalf 2000). Khan observes that the reasons for this range from t...
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International Institute of Islamic Thought
2018
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oai:doaj.org-article:5e3dd9d3c1294fb78cfa112430bc69c52021-12-02T19:41:27ZIn Good Company: Comments10.35632/ajis.v35i3.8462690-37332690-3741https://doaj.org/article/5e3dd9d3c1294fb78cfa112430bc69c52018-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/846https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 This article is part of Darakhshan Khan’s larger body of work on women in the Tablīghī Jamā‘at, who, as she argues persuasively, have not been given the scholarly attention they deserve (barring a few notable exceptions, among them Metcalf 2000). Khan observes that the reasons for this range from the fact that the public image of the Tablīghī Jamā‘at is that of itinerant males, not females, and that gender segregation in South Asian Muslim communities makes women invisible to male scholars. Moreover, in today’s post-9/11 world the Tablīghī Jamā‘at is often viewed through the lens of counter-terrorist concerns. Khan’s article revolves around several key themes: the geographical mobility of Muslim bureaucrats in late nineteenth-century British India; changes in the structure of the family; changing patterns of religious leadership in British India, resulting in part from the creation of seminaries such as the Dār al-‘Ulūm, Deoband; and the incorporation of Muslim women in religious leadership roles in Tablīghī networks from the mid-twentieth century onward. The article seems to fall into two distinct parts. The first half deals with Muslim men from ashraf families working in British Indian government jobs in the late nineteenth century who moved constantly (with their wives and children) in response to bureaucratic postings, living westernized lives at the margins of highly stratified British Indian social networks. Drawing on sources ranging from Urdu literature to biographies, Khan shows how isolating this was for the wives and sometimes professionally disappointing for the husbands. The second half of the article deals with Muslim religious elites and their more limited geographical travels in British India in pursuit of religious knowledge, often coinciding with ... Usha SanyalInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 35, Iss 3 (2018) |
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| collection |
DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Usha Sanyal In Good Company: Comments |
| description |
This article is part of Darakhshan Khan’s larger body of work on women
in the Tablīghī Jamā‘at, who, as she argues persuasively, have not been given
the scholarly attention they deserve (barring a few notable exceptions,
among them Metcalf 2000). Khan observes that the reasons for this range
from the fact that the public image of the Tablīghī Jamā‘at is that of itinerant
males, not females, and that gender segregation in South Asian Muslim
communities makes women invisible to male scholars. Moreover, in today’s
post-9/11 world the Tablīghī Jamā‘at is often viewed through the lens of
counter-terrorist concerns.
Khan’s article revolves around several key themes: the geographical
mobility of Muslim bureaucrats in late nineteenth-century British India;
changes in the structure of the family; changing patterns of religious leadership
in British India, resulting in part from the creation of seminaries such
as the Dār al-‘Ulūm, Deoband; and the incorporation of Muslim women
in religious leadership roles in Tablīghī networks from the mid-twentieth
century onward. The article seems to fall into two distinct parts. The first
half deals with Muslim men from ashraf families working in British Indian
government jobs in the late nineteenth century who moved constantly
(with their wives and children) in response to bureaucratic postings, living
westernized lives at the margins of highly stratified British Indian social
networks. Drawing on sources ranging from Urdu literature to biographies,
Khan shows how isolating this was for the wives and sometimes professionally
disappointing for the husbands. The second half of the article deals
with Muslim religious elites and their more limited geographical travels
in British India in pursuit of religious knowledge, often coinciding with ...
|
| format |
article |
| author |
Usha Sanyal |
| author_facet |
Usha Sanyal |
| author_sort |
Usha Sanyal |
| title |
In Good Company: Comments |
| title_short |
In Good Company: Comments |
| title_full |
In Good Company: Comments |
| title_fullStr |
In Good Company: Comments |
| title_full_unstemmed |
In Good Company: Comments |
| title_sort |
in good company: comments |
| publisher |
International Institute of Islamic Thought |
| publishDate |
2018 |
| url |
https://doaj.org/article/5e3dd9d3c1294fb78cfa112430bc69c5 |
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AT ushasanyal ingoodcompanycomments |
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