R E V I E W
I I A S N E W S L E T T E R # 4 7 S p r i n g 0 0 8
Lambert-Hurley, Siobhan. 2007.
Muslim Women, Reform and Princely Patronage: Nawab Sultan Jahan Begum
of Bhopal. London and New York: Routledge, 256 pages. ISBN 978 0 415 40192 0.
Lifting up women without lifting the veil:
an early 20th century Muslim women’s movement in colonial India
Karuna Sharma
I
n the 19th and 20th centuries, the cen-
tral Indian Muslim state of Bhopal was
led by a succession of Begums, or high-
ranking Muslim women. Siobhan Lam-
bert-Hurley’s Muslim Women, Reform and
Princely Patronage, an account of Indian
Muslim women’s first attempts to secure
their own education and rights, tells the
story of perhaps the most important one,
Nawab Sultan Jahan Begum.
Though Sultan Jahan’s reform movement
began among the elite of Bhopali society,
her ideas on women’s autonomy eventu-
ally transcended community and class
boundaries. Interestingly, she was quite
conservative compared to other Muslim
socio-religious reformers in India and
other Muslim countries. Her Muslim
identity evolved as she progressed in her
educational reforms. She wore the veil
and didn’t criticise purdah, yet upheld
women’s rational search for self through
discipline, education and a thorough
understanding of their rights (as written in
the Koran). Because many Islamic injunc-
tions are interpretable, she envisioned
programmes befitting women’s autono-
my according to her own understanding of
Islam and strengthened by certain colonial
imports, such as class sensibilities and
health awareness. Since the reforms were
initiated by Bhopal’s highest authority, they
were autocratic in many ways though not
immune to criticism. But her stature and
motivation helped her prevail over many
of those criticisms, and she ingeniously
mediated differences of opinion among
two generations of women reformers.
Islamic in her own way
The author uses both personal and official
records, and the reports of early organisa-
tions and institutions of the Bhopal state
to identify socio-political organisation
by (Muslim) women. This categorically
debunks the stereotypical distorted pic-
ture of Muslim women as prisoners to
household drudgery and sexual frustra-
tion, and instead brings to light issues
related to their socio-political status,
political identity and educational develop-
ment. Movement leaders pined for social
and educational opportunities and to play
a role in public affairs. The book reviews
the administrations of previous Begums
and their impact on Sultan Jahan. While all
were aligned with Islamic precepts, rulers
were largely tolerant of other religious and
social groups, including Sultan Jahan. Her
forays into politically charged Islamic uni-
versalism were essentially a product of the
times, as the 1920s was an era of the Allied
occupation of Turkey and the subsequent
Khilafat movement. She soon realised
Islamic universalism was not an intelligent
choice in a state where the ruler did not
share the same religion as her subjects.
Moreover, as the author demonstrates, her
political administration and educational
programmes for women were patently
different from the governments of other
Muslim countries. Reformist ulema and
male and female intellectuals formed the
core of her administration, its members
chosen on the basis of ability rather than
clan or group solidarity. She was Islamic
in her own way, equally embracing purdah
and English education.
Contextualising women’s empowerment
within the Prophet’s message as articu-
lated in the Koran and Sunna, Sultan
Jahan employed Islamic rhetoric to strike
a balance between a woman’s domestic
and official duties and her quest for knowl-
edge. This was the best way to convince
conservative Muslim parents to allow their
daughters to attend school and to peace-
fully comply with what was essentially an
educational programme imposed from on
high. Bhopal was the first Indian state to
take such steps.
Its programme, eventually, addressed the
masses; blended modern and traditional
education; highlighted areas of wom-
en’s expertise – the home and the fam-
ily – thus facilitating awareness among
women to use their education their daily
lives; and justified a course of study that
was designed by women and for women,
resulting in a women’s movement with a
distinct identity. Crucially, the programme
made it possible for students to observe
purdah, arranging for enclosed carriages,
female staff and separate quarters to hold
classes. Not long after the programme
succeeded among the elite, scholarships
were offered and the programme’s influ-
ence spread to the poor, enrolling widows,
orphans and even non-Muslim women.
In health care education, her programme
again stood at the interface of modern
and traditional practices. Juxtaposed with
Western medicine, unani tibb medicine
was revised and traditional health practi-
tioners, or hakims, and more specifically
midwives, improved their skills through
proper, comprehensive tibb training and
the introduction of certain scientific tech-
niques. She was driven to spread knowl-
edge about sanitation, hygiene, basic child
birth, first aid and home nursing because
she believed they were all essential to mak-
ing women autonomous in matters relat-
ed to maternity and child welfare, which,
by extension, contributed to national
welfare. This was how Sultan Jahan envi-
sioned empowering women in and out-
side the home. After participating in the
programme, elite women took on the
responsibility of educating poor women,
according themselves professional stat-
ure and fulfilling one of the five pillars of
Islam, charity.
Balancing act: increasing
autonomy, but not at the
expense of custom or social
duty
For Sultan Jahan, separate spheres for
men and women were crucial, as a wom-
an’s self-actualisation had to take place
in an environment where women edu-
cated other women. She strongly felt that
women interacting with women, exchang-
ing bodily knowledge no less than reli-
gious knowledge, was a source of female
autonomy. She appealed to Islamic and
early Muslim history to buttress her educa-
tional reforms, promoting Islamic learning
and adding doses of English education.
The latter was necessary to broaden her
reforms beyond a strictly religious model
and provide mothers and wives with prac-
tical training. Once Sultan Jahan instilled
a woman’s official and domestic duties,
she addressed cultural and other scholarly
activities with élan.
Sultan Jahan was a visionary whose
reformist discourse within a traditional
context was a model for women to change
their perception of themselves. It was
made possible, as the author emphatically
states, because the reforms emanated
from the highest state authority – the Sul-
tan herself. Her success lay in emphasis-
ing female domesticity and training capa-
ble housewives and good mothers – roles
that received God’s admiration. The author
discusses at length the initiatives taken
to compose the curriculum, which over-
lapped other socio-religious reformers’
justifications for promoting female educa-
tion. Her programmes created a constitu-
ency of women within the Bhopal state
who were educated and could look beyond
community, religious and gender bounda-
ries. She encouraged preparing (especially
poor) women for practical female occupa-
tions, training housewives and wage earn-
ers rather than offering a strictly academic
curriculum, which was quite unsuitable
to the poor’s socio-economic conditions.
This prevented them from falling into dis-
reputable jobs. More than anything else, it
was Sultan Jahan’s efforts to educate lower
class adult women that set her apart from
her fellow Muslim reformers.
Though she endorsed incremental change
within the traditional context, Sultan
Jahan was not averse to the West. She
encouraged women to be selective in
their approach to new ideas and Western
culture. Her aim was to increase female
political participation without compromis-
ing their social duties or the institution of
the veil, which was why radical (women)
reformers of later generations questioned
her ideas, especially her approach to the
veil, and sometimes labelled her conserva-
tive. But she didn’t allow her programme
to be overcome by internal fissures and
accepted the idea that women could take
part in public affairs without wearing the
veil. This never meant that she compro-
mised her orthodox ideas; she neither
called for radical change nor gave up the
veil herself. A paradox, perhaps, but to her
the veil did not obstruct women’s literary
skills, leadership abilities or political wis-
dom.
Another interesting facet of Sultan Jahan’s
– and, for that matter, of the Bhopal
state’s – administration was the viability
of the institution of kingship. Sultan Jahan
maintained her loyalty to the British and
proclaimed everlasting allegiance and
submission to the king. Nevertheless, her
administration’s particular traits, reflected
in her reforms, reveal an ongoing nego-
tiation between colonial power and the
princely state. She used English educa-
tion to advance and fit into the imperial
structure, and negotiated with a range of
colonial and Islamic models to empower
women.
Unveiling a visionary
Lambert-Hurley has contributed an inter-
esting perspective of a movement that
placed Indian Muslim women on the cusp
of a new feminism that crossed bounda-
ries and strengthened the social and intel-
lectual bonds of the women involved. An
all-female sphere provided leadership
roles and opportunities to organise and
build networks, which, the author remarks,
prepared them for future political activity.
In my understanding, Sultan Jahan want-
ed to create female camaraderie through
issues that permeated their lives, and she
drew on a wide range of reformist mod-
els – those provided by the colonial state,
Aligarh modernists and Deobandi Ulema
– but in the end her enterprise could not
be bridled by any of them, as her main
aim was to assert women’s autonomy in
a hitherto unknown way. Commendably,
the author imparts this originality. Sultan
Jahan was able to negotiate with Islamic
conservatism and colonial discourse with
ease, and engage with Western scientific
knowledge and adapt it to address the spe-
cific concerns of Indian Muslim women.
The Bhopal women’s reformist discourse
responded to its colonial counterpart by
extracting the best from it and then blend-
ing it with indigenous traditions to speak
for the movement and other women. In
sum, the author has deftly unveiled the
poorly known story of Sultan Jahan.
Karuna Sharma
specialises in medieval Indian history, particu-
larly aspects of labour, culture and sexuality.
karunahis96@hotmail.com
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The Begum of Bhophal