“Women’s Dynasty”: A Golden Century of an Indian Princely State

Bhopal, one of six hundred “native states” in colonial India, was for more than a century ruled by a unique “women`s dynasty”. At the same time, the men of the princely family, including the queens’ spouses, were entirely incompetent and pushed away from political life. Four generations of female rulers became famous for their energetic and effective works: always loyal to Islam and Muslim culture, they challenged gender stereotypes (both in their families and in the British administration), protected and ameliorated the territory, undertook many reforms and infrastructural projects, contributed significantly to female education and health protection, pursued the policy of religious tolerance. The achievements of the Bhopal queens earned recognition both from their compatriots and from colonial suzerains. The article discussed the life stories of the four women rulers, their “female destinies” against the background of the colonial epoch and its political crises, in relations with their families, local elites, and British administration.

Freedom of Expression and Speech: An Exploration of Waḥīduddīn Khān’s Views and Approach

In Islam, freedom of expression has a significant value and it is considered a basic human right and obligatory duty of Muslim believers. Therefore, Islam commands all Muslim men and women, rulers and public, inferior and superior to establish and maintain it properly keeping in view certain parameters and boundaries within which it must be practiced. With the rise of the new waves of freedom of expression in the western world, a number of Muslim scholars have attempted to reinterpret these parameters in order to offer a better understanding of the said issue. Employing qualitative research methodology, we analyzed the views of Mawlānā Waḥīduddīn Khān published in his books, papers, interviews and blogs. Providing a critical analysis of the writings of a well-known Islamic scholar, this paper is an attempt to understand his approach towards the subject matter at hand. This study concludes that he evaluated critically the concepts of traditional Islamic scholars and their vantage points towards liberty and freedom of expression and he is more or less near to the western approach towards freedom of expression. One may examine that there are some remarks of Khān contradictory to that of his other views concerning liberty. This study also recommends that we need a deep analysis of his views to understand his opinions regarding freedom of speech and thought.

Casting Models

This chapter examines the representation of the women rulers Tomyris, Zenobia, and Artemisia II in the gallery books and dramas produced during Anne of Austria’s regency in seventeenth-century France. It examines the ways in which the dynamic of gender and sovereign virtue is varyingly cast, and the construction of exemplarity diversely negotiated, in the reception of the three rulers. While Artemisia is aligned with a gendered female virtue, Zenobia is cast as the morally androgynous ‘complete prince’, and Du Bosc’s Tomyris subverts the very concept of a binary sexual ethics. Furthermore, their reception demonstrates the ways in which the rhetoric of exemplarity at the time hinges on the erosion of distance and difference, as ancient and modern examples are merged in the instruction and glorification of contemporary women, not least the rulers Anne of Austria and Christina of France, duchess of Savoy.

The Umayyad Empire and the Establishment of a Royal Court, 661–750

This chapter discusses the huge and rapid military expansion of the Arab Umayyads and its impact on genders. It resulted in the creation of massive numbers of women taken as slaves- sabaya- which was permitted according to the classical reading of the Qur’an. Men on the other hand, refuse to apply the same right of women according to the Qur’an. The only woman to come forward to fight Umayyad invasion, was Queen Dihya of the Berbers in North Africa. The Umayyad failed to learn from such model, and Muslims who came afterwards did not attempt to follow such example of women rulers. The Umayyads tried to follow the Prophet’s model of political marriage to boost their rule, using women as a trophy. Caliph al-Walid II created his realm of desires gathering thousands of concubines around him, which some had limited political influence. On the other hands, one see the usage of eunuchs as guards to the harem section, following the Prophet’s model.

Dynasty

After Odainath died, Zenobia assumed political authority over Palmyra on behalf of her son Wahballath, proclaiming him “king of kings” and governor of Odainath’s territories. Her reign was eventful. As queen, Zenobia emulated powerful women rulers, whether contemporary or from remote antiquity. She controlled a vast amount of Roman territory from Egypt to Anatolia and upper Mesopotamia. But rather than admitting to a breach with the Roman court, Zenobia insisted that she was governing Roman territory on its behalf. As ruler, she governed diverse subjects, including Jews, Christians, and Manichaeans.

Chand Bibi Sultan: Legendry Person

In the history of Islam, the role of women, from every facet of life, including political perspective, are unforgettable. They actively participate in high houses of Government, making policy, and even play an important role in battlefields. Chand Bibi was one of those wonderful women. The tragedy of our history also consists in the fact that we don't know much about achievements of women rulers instead cursory details are considered adequate, therefore so much important female figures are vanished in the smoke of history. The purpose of this article is to restate the life of a wonderful ruler Chand Bibi and to collect scattered information about her, subsequently bring to light her important role and outstanding achievements. We try to use all available material on the topic. Outline of this article is complied with the help of Muhammad Qasim Ferishta's History "Gulshan e Ibrahimi" (Tarikh-e-Ferishta), later historians also sought help from Tarikh-e-Ferishta, for more information we make good use of secondary sources too.