| Perfecting Women: Maulana Ashraf Ali Thanawi's Bihishti Zewar | |
| Author: | Barbara D. Metcalf |
| Published: | 1992 |
| Pages: | 436 |
| Isbn: | 9780520080935 |
| Oclc: | 43476666 |
| Publisher: | University of California Press |
| Publisher2: | Oxford University Press |
| Genre: | Translation |
| Country: | United States |
| Language: | English |
| Subject: | Bahishti Zewar |
| Website: | ucpress.edu |
| Note: | The National Endowment for the Humanities supports this with a translation fellowship. |
Perfecting Women: Maulana Ashraf Ali Thanawi's Bihishti Zewar is a partially translated work with commentary on the original text, Bahishti Zewar, authored by Barbara D. Metcalf, a Professor at the University of California, Davis. Initially published in 1992 by the University of California Press and Oxford University Press, this scholarly piece was made possible through a translation fellowship from the National Endowment for the Humanities.[1] Its primary aim is to address and dispel misinterpretations surrounding the portrayal of women in Islam.[2] What sets it apart is its unique focus on a female audience, aligning with the Deobandi mission to impart foundational knowledge of Islamic jurisprudence to the Muslim laity.[3] The introduction not only delves into the content but also provides a socio-historical backdrop of the Deobandi reform movement, shedding light on its objectives and concerns.
This partial rendition encapsulates insights from books one, six, seven, eight, and ten. Book One underscores the guidance of women, urging them to surpass innate instincts through intellectual and disciplined approaches, nurturing their growth as committed Muslims. Book Six critically dissects prevailing customs within North Indian Muslim households, disrupting the structured life dictated by Sharia and challenging the authenticity of Islam. Thanawi's managerial approach towards women aims at abolishing customs, particularly within the female sphere, with the objective of fostering virtuous Muslims of both genders. Book Six unveils an array of "erroneous" practices tied to life-cycle events, encompassing birth, marriage, education initiation, circumcision, and even pet ownership, illuminating the profound cultural impact on religious practices. Book Seven proposes alternatives to condemned practices, underscoring the importance of correct external behavior as a precursor to inner virtue. Book Eight weaves narratives of exemplary women, further fortifying the authoritative standing of Bahishti Zewar. In Book Ten, amid counsel on daily conduct and recommended readings, there is a portrayal of the evolving ambiance in North Indian society during the turn of the century, as perceived by Metcalf.[4]
The author delves into an unconventional perspective on the roles of women, shaping the concepts of a reformist Islamic scholar.[5] Metcalf emphasizes the central theme of self-mastery in the book, extending its significance to various situations faced by women.[6] According to Sarah Ansari, this focus seamlessly aligns with the Deobandi theory, which contrasts the lower self (nafs) with reasoned discrimination ('aql). The theory posits that genuine self-fulfillment emerges from prioritizing the latter over the former.
Carla Petievich underscores Metcalf's commitment to her enduring scholarly inquiries, exploring how reformist Islam shapes the un-gendered Muslim individual, rather than framing the text primarily around women. Sarah Ansari notes that, given the original text's extensive length and comprehensive content, Metcalf employs a judicious translation approach. This involves omitting substantial sections on normative Hanafi teachings, such as guidelines for ritual ablution, already available in English. Instead, Metcalf selectively translates segments vividly depicting key reformist themes and their immediate contextual application.
Metcalf's translation portrays a society undergoing dynamic changes, both in religious and practical dimensions. By presenting nuanced details, readers gain profound insights into the everyday lives of relatively privileged North Indian Muslim women and families—the primary subjects and readership of the original work. The observed dissonance between Thanawi's observations and his aspirations underscores the perceived imperative for substantial societal transformations in the reformative process within Indian Muslim society.
Carla Petievich points out a flaw in the author's analysis, expressing dissatisfaction with its insufficient exploration of the paradoxical relationship between the equality of male and female souls in Islam and the embedded social hierarchies. The critique centers on the perceived oversight in fully unpacking the implications of Ashraf Ali Thanwi's methodology for shaping exemplary Muslims, with a specific focus on prescribed female behavior.
This book has received acclaim from scholars, including M.A., Mohini Anjum, Carla Petievich, Gopi Devdutt Tripathy, and José Carlos Castañeda Reyes. Praised for its contribution to Western readers' understanding of social history and Islamic culture, the translation unveils rich socio-cultural insights into gender roles and religious reforms among nineteenth-century Indian Muslims. Mohini Anjum commends the translator, highlighting the work's utility for social science students, teachers, and those interested in Islam's teachings.[7] Carla Petievich sees the book as a significant addition to gender and Islam literature, providing essential materials for a nuanced analysis of South Asian reform movements. Gopi Devdutt Tripathy acknowledges the translation's high value, while José Carlos Castañeda Reyes emphasizes its role in reflecting the gradual empowerment of women in Islamic countries.[8]