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Muslim Female Religious Authority in Russia: How Mukhlisa Bubi Became the First Female Qāḍī in the Modern Muslim World
in Die Welt des IslamsSearch for other papers by Rozaliya Garipova in
Current site
Google Scholar
On 11 May 1917, the participants of the All-Russia Muslim Congress elected a woman, Mukhlisa Bubi, as a qāḍī (a Muslim judge) to the Central Spiritual Administration of Muslims of Inner Russia and Siberia. Granting legal authority to a woman at a central religious institution was unprecedented in the Muslim world. This article explores how this election was possible in Russia and suggests that it was the outcome of several factors. First, Muslim women of the Volga-Ural region already occupied a well-established place in traditional Muslim education, and many women were part of the Islamic scholarly culture. Second, modernist (Jadīd) religious scholars and intellectuals had brought up the issue of women education and female schooling, and supported the formation of a network of young women who made new claims about women’s education, rights, and active public stance in serving the nation. Among these were Bubi’s brothers. Third, the Russian revolutionary atmosphere worked as a catalyst for promoting the claims of women activists and provided the Jadīds the opportunity to take over the authority at the Central Spiritual Administration. Finally, Mukhlisa’s election seems to be a compromise between conservative and feminist/liberal groups in the society, and seems to have therefore been acceptable to most male congress delegates.
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5
Marianne Kamp, “Debating Sharia: The 1917 Muslim Women’s Congress in Russia”, Journal of Women’s History 27.4 (2016), 15, 29.
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8
On Jadidism, see Adeeb Khalid, The Politics of Muslim Cultural Reform: Jadidism in Central Asia (Berkeley: University of California Press, 1998); Damir M. Iskhakov, Fenomen tatarskogo dzhadidizma: vvedenie k sotsiokul’turnomu osmysleniiu (Kazan, 1997); Aidar Iuzeev “Mesto dzhadidizma v tatarskoi obshchestvennoi mysli kontsa 19go - nachala 20go vekov”, Ekho Vekov, 1-2, 1999; Christian Noack, Muslimischer Nationalismus im Russischen Reich: Nationsbildung and Nationalbewegung bei Tataren and Baschkiren, 1861-1917 (Stuttgart: Franz Steiner Verlag, 2000); Ahmet Kanlidere, Reform within Islam - The ‘Tajdid’ and ‘Jadid’ Movement among the Kazan Tatars (1809-1917): Conciliation or Conflict? (Istanbul: EREN, 1997); Mustafa Tuna, Imperial Russia’s Muslims: Islam, Empire and European Modernity, 1788-1914 (Cambridge University Press, 2015); James Meyer, Turks Across Empires: Marketing Muslim Identity in the Russian-Ottoman Borderlands, 1856-1914 (Oxford University Press, 2014).
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9
Sagit Faizov, Dvizhenie musul’manok Rossii za prava zhenshchin v 1917 gg.: stranitsy istorii (Nizhnyi Novgorod: Makhinur, 2005), 23.
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10
See Rozaliya Garipova, “Muslim Women’s Religious Authority and Their Role in the Transmission of Islamic Knowledge in Late Imperial Russia”, Tatarica 5 (2016), 152-63.
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11
Allen Frank, Muslim Religious Institutions in Imperial Russia: the Islamic world of Novouzensk District and the Kazakh Inner Horde, 1780-1910 (Leiden, Boston: Brill, 2001), 224.
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13
R. Valiullin, “Uchebniki dlia tatarskikh mektebe i medrese i ikh rol’ v razvitii natsional’nogo obrazovaniia”, in Islam i musul’manskaia kul’tura v Srednem Povolzh’e: istoriia i sovremen-nost’, ed. by H. Khasanov, R.S. Khakimov et al. (Kazan: Master Lain, 2002), 170-74.
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23
Al’ta Makhmutova, Pora i nam zazhech’ zariu svobody. Dzhadidizm i zhenskoe dvizhenie (Kazan’: Tatarskoe knizhnoe izdatel’stvo, 2006), 161-62.
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60
Ravil Ämirhan, Imangha tughrïlïq (Kazan: Tatarstan kitap näshriyatï, 1997), 215.
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61
T.Ä. Biktimirova, Il yazmïshïn salïp iñnärenä (Kazan: Märjäni isemendäge tarih institutï, 2006), 51-52.
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62
Ahmet Temir, Vatanım Türkiye: Rusya – Almanya – Türkiye Üçgeninde Memleket Sevgisi ve Hasretle Şekillenmiş Bir Hayat Hikayesi (Ankara: Türk Tarih Kurumu Basımevi, 2011), 17. He recalls that Zäynäb abïstay was called “queen of Älmät.” She provided all sorts of important information about religion, health care, and other issues pertinent to the lives of women in Älmät.
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65
Ahmet Veli Menger, “Bubi medresesi ve Bubi kardeşler”, Kazan, 3 (March 1971), 40.
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67
Al’ta Makhmutova, “Fenomen Mukhlisy Bubi”, Ekho vekov 1/2 (2000).
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70
Rafilia Gimazova, Prosvetitel’skaia deiatel’nost’ Nigmatullinykh-Bubi (konets XIX – nachalo XX vekov) (Kazan: Pechatnyi Dvor, 2004),193-219.
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71
Biktimirova, Stupeni obrazovaniia, 103-05, 114-116, 125-131.
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75
Makhmutova, Pora i nam zazhech’ zariu svobody, 30-52.
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76
Makhmutova, Pora i nam zazhech’ zariu svobody, 44. See for example Muʿallimä Umm Kulthūm Tīrishqāwiya “Bizniñ ḥāl”, Sūyem Bīkä 4 (1913).
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90
Suleiman Rakhimov, “Vinovnoi sebia ne priznala. Materialy sledstvennogo dela Mukhlisy Bobinskoi”, Ekho vekov 1-2 (2000).
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91
Makhmutova, Pora i nam zazhech’ zariu svobody, 171-72.
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93
Makhmutova, Pora i nam zazhech’ zariu svobody, 162.
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94
Mukhlisa Bubi, “Khānïm wä tutashlargha khitābnāmä”, Yuldūz 1833 (1917).
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102
Mukhlisa Bubi, “Islām dönyāsïnda khātūnlar”, Islām mäjälläse 1 (1924), 28.
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103
Philip Walters, “A Survey of Soviet Religious Policy”, in Religious Policy in the Soviet Union, ed. by Sabrina Petra Ramet (Cambridge: Cambridge University Press, 1993), 3-30.
| Insgesamt | Letzte 365 Tage | In den letzten 30 Tagen | |
|---|---|---|---|
| Aufrufe von Kurzbeschreibungen | 1145 | 206 | 13 |
| Gesamttextansichten | 293 | 8 | 0 |
| PDF-Downloads | 158 | 25 | 0 |
Muslim Female Religious Authority in Russia: How Mukhlisa Bubi Became the First Female Qāḍī in the Modern Muslim World
in Die Welt des IslamsSearch for other papers by Rozaliya Garipova in
Current site
Google Scholar
PubMed
On 11 May 1917, the participants of the All-Russia Muslim Congress elected a woman, Mukhlisa Bubi, as a qāḍī (a Muslim judge) to the Central Spiritual Administration of Muslims of Inner Russia and Siberia. Granting legal authority to a woman at a central religious institution was unprecedented in the Muslim world. This article explores how this election was possible in Russia and suggests that it was the outcome of several factors. First, Muslim women of the Volga-Ural region already occupied a well-established place in traditional Muslim education, and many women were part of the Islamic scholarly culture. Second, modernist (Jadīd) religious scholars and intellectuals had brought up the issue of women education and female schooling, and supported the formation of a network of young women who made new claims about women’s education, rights, and active public stance in serving the nation. Among these were Bubi’s brothers. Third, the Russian revolutionary atmosphere worked as a catalyst for promoting the claims of women activists and provided the Jadīds the opportunity to take over the authority at the Central Spiritual Administration. Finally, Mukhlisa’s election seems to be a compromise between conservative and feminist/liberal groups in the society, and seems to have therefore been acceptable to most male congress delegates.
| Insgesamt | Letzte 365 Tage | In den letzten 30 Tagen | |
|---|---|---|---|
| Aufrufe von Kurzbeschreibungen | 1145 | 206 | 13 |
| Gesamttextansichten | 293 | 8 | 0 |
| PDF-Downloads | 158 | 25 | 0 |
