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British Imperialism in India
British Imperialism in India
Essay on british imperialism in india
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The history of the British colonization of India, from a commercial trade relationship to a relationship of control, is deeply tied to the manipulation of Islamic law as was previously practiced by the Mughal Empire. With the development of a 19th century sovereign nation state in India, the British found themselves increasingly in need of developing strategies of centralization and control. They responded to this need by borrowing preexisting concepts from Sharia that they modified in utilitarian ways to redistribute power from the hands of the Moghul rulers to British ones, and developed Orientalist philosophies that justified the colonizing project. In the process, the original application of Sharia was irrevocably changed, and remains to date substantially influenced by British common law. I will discuss these changes and manipulations in the light of the Ijtihad-taqlid controversy, Orientalism, and the dynamic between Sharia and the modern nation state.
The structure of pre-British Sharia during the Mughal reign was characterized by a relationship of relative distance between the state government and legal proceedings in the courtroom. (Giunchi 2010, 1121) Though, quadis (judges) were appointed and dismissed by the emperor, they often based their decisions on non-binding opinions; fatwas, of learned Muftis, who sanctioned a particular course of action in reference to textual evidence from the sources of law. Though fatwas were requested in response to real social situations, the muftis used a hypothetical template to document their decisions, not bearing any details about the identity of the plaintiff and thus allowing for the document to serve as a reference for later occasions. (Hallaq 1994, 32-33) Fatwas did not bear a...
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Hallaq, Wael B. 1984. "Was the Gate of Ijtihad Closed?" International Journal of
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The Effects of British Imperialism in India One could approach this topic from two points of view: the British and the Indian. One could choose either party and find very different opinions. When British colonizers first arrived in India, they slowly gained more and more control in India through many ways, the most prominent being trade and commerce. At first, they managed India’s government by pulling the string behind the curtain. However, soon they had acquired complete rule over India, converting it into a true British colony.
Monserrate, S.J., Trans. Hoylands, S.J. The Commentary of Father Monserrate, S.J. On his Journey to the Court of Akbar. London: Milford, 1922.
As a result of the emphasis placed upon the character of those involved in a dispute, one universal task performed by qadis is consultation with “notables” to determine a person’s reputation and standing within their community. This allows the qadi to gain knowledge as to the individual’s previous actions and distinguish between upstanding citizens and unscrupulous scoundrels. It is important to make such a distinction because the qadi uses their judgment to either support or go against the divine law of the quran and a career criminal may not get the benefit of the doubt that a well-regarded member of society might. In addition, a qadi can also utilize a person’s origins or background to imply other characteristics about them. For example, Rosen notes that a Moroccan qadi may imply a person’s motivation, knowledge, and social position simply based on a person’s gender. While such blatant stereotyping on behalf of the qadi may appear unjust, one should consider how historically, different characteristics of a person were closely intertwined and that often a person’s background did control many other aspects of their
One of the best illustrations of its institutionalization can be found in the previously discussed Millet System established in the Ottoman Empire that doubtlessly contributed to making this regime “highly legitimate” for Muslims as well as for non-Muslim due to the “dual role of religion as an institution and a system of beliefs” . Indeed, the Muslim religious life and law encompassed within the same institutional framework didn’t hinder a state law to stand beside in this bureaucratically organized empire , opening the way for this “system of autonomous self-government under religious leader” of the millets (in arabic « millah », which can be found in the Qur’an as meaning “religion, nation, community, or rite” ).
James, Lawrence. Raj: The Making and Unmaking of British India. New York: St. Martin's, 1998. Print.
Rahman, Fazlur. Islam & Modernity: Transformation of an Intellectual Tradition. Chicago: U of Chicago, 1982. Print.
Throughout his life, the Prophet Muhammad proved to be exceptionally adept at uniting diverse groups, negotiating a series of alliances and loyalty arrangements that spanned religious, tribal, ethnic, and familial lines (Berggren 2009). Among other things, this ability enabled Muhammad to forge a shared identity and found a nascent Islamic state from a diverse and even heterogeneous community (Rahman 1982; Ernst 2003, pp. 87-93). This diversity proved to be both a source of strength and conflict for Islam, and following the death of Muhammad early Islamic communities engaged in extensive debates not only about the nature of his teachings or how to carry his legacy forward, but also about the terms that should be used to define his authority. Although this debate produced a colorful array of movements within the tapestry of early Islamic civilization, this essay offers a critical examination of two particularly distinct perspectives on the nature of prophetic authority: namely, those articulated
* Islam, Shamsul. Kipling’s Law: A Study of His Philosophy of Life (London: The MacMillan Press Ltd., 1975)
We are lucky, today, that the majority of the world’s nations are democracies. This has only been the case in very recent times. For the greater part of human history, society has subscribed to the belief that birth is the most important determinant of one’s future. In Elizabethan England, this was especially true. Those born into the nobility enjoyed a lifetime of privilege, while those born outside of their ranks mainly existed to serve them. A century later, the British encountered an even stricter form of this belief when they conquered India. The Hindu caste system, which dictated one’s future based on birth just as British society did, was deemed even by the English to be excessively restrictive. After gaining control of the Subcontinent, the conquerors attempted to supplant the caste system with the semblance of a meritocracy. The new subjects of the Empire, instead of embracing this imposition of a foreign culture’s values, responded with general unrest and discontent, showing that no society, no matter how unfair or prejudiced, tolerates interference well. Shakespeare’s King Lear demonstrates the same concept: that any violation of society’s conception of the natural order brings chaos, and that the only way to restore harmony is to conform to the expectations of that society.
While some of the enormous discrepancies between Babur’s Islam and James Scurry’s Islam can be ascribed to differences in age and role, the strongest cause of such dissimilarities is a very similar political instability. Admittedly, Babur’s position as conqueror and Scurry’s status as prisoner are the obvious differences that inform their vastly different experiences. Although centuries lay between Babur’s victories and Scurry’s capture, both times were dominated by insecurity and warfare. Local rulers in both eras turned to Islam as a justifying cornerstone of their regimes, and as a tool and rallying cry against their enemies. It is this particular guise of Islam, as political instrument, that ultimately gives us Babur’s privileged piety and Scurry’s painful conversion.
Qadis develop a strong understanding of the context and setting. In one case, the Qadi focuses on the sequence of events that occurred in the selling of a mill.1 In another case the husband-wife relationship allows the Qadi to make several assumptions about a wife’s needs in a marriage. In such a case the Qadi can use gender to assume motive, plausible deniability and background. The Qadi goes on to sympathizes with her story and thus sanctions a divorce.2 In a third case, the Qadi organizes evidence to simplify an inheritance and paternity case to help one witness have a stronger case.3
The Fatimid’s had been rumored to be tolerant, compassionate and focused on unifying Islam; however, it has been proved that this was not always the case. Orientalists have acknowledged their contribution towards the advancement of Islam and claim that the Christian and Jewish communities excelled during this time; but it did not come without its deceptions and deviations from Islamic norms and rules. This historiography will explore whether the Fatimids were actually the tolerant Muslims whose actions, belief systems and practices evidenced the growth of Islam and tolerance of other religions, or if they were merely politi...
The decision to grant independence to India was not the logical culmination of errors in policy, neither was it as a consequence of a mass revolution forcing the British out of India, but rather, the decision was undertaken voluntarily. Patrick French argues that: “The British left India because they lost control over crucial areas of the administration, and lacked the will and the financial or military ability to recover that control”.
In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.