By Usha Sanyal
Introduces the mythical chief of the nice 20th-century Sunni move.
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Extra info for Ahmad Riza Khan (Makers of the Muslim World)
These ideas were accepted by the political party, Jamiyyat al-‘Ulama-e Hind,which had been founded afterWorldWar I and which was dominated by Deobandi ‘ulama, and it became the basis for the Dissolution of Muslim Marriages Act of 1939 in British India. As Zaman points out, however, although this solved the problem related to apostasy and made it easier to dissolve a bad marriage, it put no pressure on the British to appoint qadis in British Indian courts. The Ahl-e Hadith The movement known as the Ahl-e Hadith (“people of the [prophetic] hadith”) derives from the fact that the ‘ulama in this group advocated reliance on the Qur’an and hadith for guidance on matters of ritual and behavior.
044 10/12/2004 4:11 PM Page 15 EIGHTEENTH- AND NINETEENTH-CENTURY BACKGROUND 15 been employed to help British judges on matters of personal religious law were no longer deemed necessary, and the position of “native law officer” was abolished in 1864. Qadis (judges who applied Islamic law) were frequently not appointed to British Indian courts either. Thus the application of AngloMuhammadan law in British Indian courts was often in the hands of non-Muslim judges. This made even simple matters such as the dissolution of a marriage, for example, impossible, as such a decision was invalid in Muslim eyes if made by a nonMuslim judge (Zaman, 2002: 25, 27).
044 10/12/2004 5:11 PM Page 27 THE MUSLIM RESPONSE 27 capable administrators for Muslim states rather than specialists in “religion” per se may explain the dropping of mysticism from the course. Knowledge of Sufism was not what trainee administrators wanted. (Robinson, 2001: 53) In practice, the curriculum was flexible within the overall framework initially set out by Mulla Nizam ud-Din. Zaman writes, Only in the latter half of the nineteenth century, and ... possibly in response to a certain measure of influence exercised by Western styles and institutions of education in British India, did the Dars-i Nizami acquire a more or less standardized form that was widely adopted as a “curriculum” by madrasas of the Indian subcontinent.
Ahmad Riza Khan (Makers of the Muslim World) by Usha Sanyal
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