IMPACT OF EDUCATION ON RELIGION AND FAMILY

- A Study of Aligarh Muslim University Students

P R O J E C T R E P O R T

M. A. SOCIOLOGY

By SYED KARAMAT ALl

75 SOM 101

DEPARTMENT OF SOCIOLOGY

ALI6ARH MUSLIM UNIVERSITY

ALIGARH.

1971-79

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DS179

ACKhOWLBDGEKBm

I ovo a spec i a l debt t o I r s . S .3 . Ahmad,

)G].arti a r t of Sociology, for h e r guMance she has

given to n.e during t h i s i r i v e s t i g a t l o n . WitiOnt such

a t i i i e ly and concre te guidance, t n l s r e p o r t r i p ^ t

have not beor con.pleted.

^y h e a r t f e l t g r a t i t u d e s a re d'le to the l a r g e

nuiiber of Students of Saro jn i ^aMu Ha l l , Abdul' ar H a l l ,

Ross i-asood Hall and •'^^.,hall (Al i garh i-uslir. ' J n l v e r s i t y )

for Matlen^iy replying t o the Incun^erable q u e s t i o n n a i r e .

L a s t l y , r : u s t t i ank my co ' ' ^eaF 'es and f r i ends

i^hoso he ln a id advice vero 'vaiLai ; 'c vh'^rieve-^ I needed

i t .

SYED KARAKAT ALI

C O N T E N T S

I . INTRODUCTION 1 - 1 2

TI, AlllS ilND Oh J ACTIVES 1 3 - 1 7

i n . KETIIODOLOGY 18 - 22

r v . RESULTS 2 3 - 4 2

V. DISCISSION AND CONCLUSION 4 3 - 4 8

APPigl-DIXES;

( A ) Qiaes t ionr .a i re i - x

(B) ]:IBLIOGRAPKY x i - x i v

a(<+j|e >|«..i{l(C;ii*ift^:Ji

CHAPTER - I

I N T R O D U C T I O N

INTRO PgCTION

The s teady growth of s e c u l a r educa t ion in India

has given r i s e t o a c o n f l i c t "between the t r a d i t i o n a l 2

va lues on the one hand, and the emerging modern va lue s

on the o the r hand. Educat ion , t h u s , i s of ten viewed as

an i n s t i t u t i o n which i s sub jec t t o d i v e r g e n t i d e a s , v a l u e s ,

and b e l i e f s which a r e r e f l e c t i v e , imagina t ive and endowed

wi th powers of ques t ion ing and r ea son ing , and thereby 3

a id ing in s o c i a l r e g e n e r a t i o n .

According t o Is laff ic t e a c h i n g s , educa t ion i s

one of the d u t i e s of p a r e n t s of which they cannot be

r e l i e v e d . Yet one f inds t h a t in I n d i a , the r a t e of

l i t e r a c y among Muslims i s very low as compared t o

members of o ther communities. I t i s sometimes b e l i e v e d

by Muslims t h a t secu la r educa t ion may he lp in tu rn ing

c h i l d r e n away from r e l i g i o n and w i l l u p s e t the t r a d i t i o n a l

way of l i f e . The orthodox Muslins were of the view t h a t

- ( 2 ) -

teaching English to children (espec ia l ly to g i r l s ) ,

would mean tha t they would become westernized - a

value not appreciated by the Musliins.

4 Various sociological s tudies have shown tha t

education i s a powerful factor in bringing about change

in socie ty . I t has a l so been shown tha t education

creates conf l ic t in re l ig ious values and family norms,

as i t inculca tes new values and opens paths leading away

frcci p'imary group in te rac t ion to non-kin based organiza­

t ions .

I t i s th is Quality of education which has led

the present author to study changes in the a t t i t u d e s of

students towards the t r a d i t i o n a l l y accepted family and

re l ig ious l i f e among Muslims.

The iinpact of education on t r ad i t i ona l values

associated with the family and re l ig ion are pa r t i cu l a r l y

crucial because of the cent ra l pos i t ion of these i n s t i ­

tu t ions in ffialntainlng the t r ad i t i ona l social s t ruc tu re .

The present study deals with respondents drawn

frar Aligarh Muslim Universi ty , Aligarh. Their a t t - i t u d e s

toward the family s t ruc ture ( re la t ing to decision making

between husband and wife, super ior i ty of males over

females, independence of movemsent for women)} marriage

norms (dealing with polygamy, choice of marriage pa r tne r s ) ;

divorce; purdah and re l ig ion wil l be analysed to determine

-.(3)-

whether the impact of education has led to t h e i r abandonment

of the i r t r ad i t i ona l or ien ta t ions towards these I n s t i t u t i o n s ,

in favour of the western or ien ta t ion characterized by

equa l l t a r i an fairily r e l a t i onsh ips , ffionogamoas marriage,

equal i ty in divorce for men and women, de-emphasis on male/

female segregation.

The educated youth i s exposed to western idea ls

through motion p i c t u r e s , books, magazines, newspapers e t c .

But i t i s a l so observed that educated g i r l s may not be

exposed to western ideals because of the enforcement of

t r ad i t i ona l norms of keeping the males and female segregated.

I t would be useful here to s t a t e sane basic fac ts

of the injunctions ( in the Holy Quran) on famiily, marriage,

divorce and Purdah.

Muslims are divided in to two groups: Sunnis and

the Shlas. Though there i s no fundamental difference

between the two (both the groups are based on Kalimah

Tauheed, t ha t i s "bel ief in One God and Prophet Mohammad

as the Prophet of God"), ye t , as far as the schools of

Jurisprudence are concerned both groups d i f fe r s ign i f i can t ly .

Sunnis follow four Imair:s - v i z . , Imam Abu Hanifa (who i s

most commonly cal led Imam-e-Azam); Iffiam Shafai; Imam Malik

and Imam Ahmad Ibne Hanbal. Muslims of Northern India

are mostly followers of Imam. Abu Hanifa. According to 5

Shiasm, the Imainiya i s divided Into I thna-asher i ; the

- ( 4 ) -

Sabiya and the Zaydia fac t ions . The north Indian Shias

follow the I thna-asher i f a i t h .

Islani i s the re l ig ion for the whole mankind. I t s

God is"Rabhil-Alainiri' (Lords of a l l the worlds); i t s book i s

"Dhikrul-Lil-Alamin" (Reminder to a l l the worlds); i t s Prophet

was sent "Ilannasi-Kaffatan" ( to whole mankind); i t s centre

of worship - "Kaba","Hudan wa Mubarak-Lil-Alamin" (Guidance o

and b l e s s i n g t o a l l the w o r l d s ) . Islam i s the r e l i g i o n of

man s ince h i s e x i s t e n c e . I t was taught to Adani, preached

by Noah, followed by Abraham, t augh t by hoses and p r a c t i s e d

by Muhammad, the l a s t and the g r e a t e s t of the P r o p h e t s .

CJJRAW AI D HADITHs

The Qura 'n ( t h e Holy Book of the Muslims) i s d iv ided

i n t o 114 s e c t i o n s of very unequal l e n g t h c a l l e d "Surahs" or

c h a p t e r . The c o l l e c t i o n of t r a d i t i o n s of Prophet Muhammad

i s c a l l e d Had i ths . The c o l l e c t i o n was made by the l ea rned

Muslim d i v i n e s of whan "Bukhari" and "Muslim" a r e the m.ost 9

prominent . B u k h a r i ' s c o l l e c t i o n amounts to n e a r l y 7225

t r a d i t i o n s the genuineness of each which has been most ly

i n v e s t - i g a t e d from the people who were f a m i l i a r wi th the

sayings of the P - rophe t . The v a r i o u s schools of thought and

groups among Muslims a re based on Hadi ths .

Besides the b e l i e f i n Tauheed, every Muslim must

fol low the four bas ic ' F a r a l z ' s Namaz, Roza, Zal^att and

Ha^^"*

•(5).

DIVORCE AND CARRIAGE s

Marriage i s one of the o l d e s t s o c i a l l y recognised

i n s t i t u t i o n s and i s e s s e n t i a l for the p r o c r e a t i o n of ch i ld ren

and for the b i o l o g i c a l s a t i s f a c t i o n .

Marriage in Islaii; i s a C 'v i l Coi i t rac t , Soc ia l

p a r - t n e r s h i p , and an a l l i a n c e naybe d i s s o l v e d , even though

i t may no t be a d e s i r a b l e s t a t e of a f f a i r s . I t i s an

i n s t i t u t i o n of God whose foundat ions a re l a i d and p r i n c i o l e

f ixed and enduring as the human race i t s e l f . The Qur'an

and Hadl ths s p e c i f i c a l l y s p e l l out the v a r i o u s r i g h t s and

d u t i e s of men and women in marr iage and d i v o r c e . For example,

a woman, who has reached the age of p u b e r t y , may ma^ry or

refuse t o marry a p a r t i c u l a r man, r e g a r d l e s s of he r g u a r d i a n ' s /

p a r e n t ' s wishes . The p a r e n t s / g u a r d i a n s have no pov/er t o

d i spose h e r off i n marr iage wi thout her consent or a g a i n s t

he r w i l l .

Divorce i s a system under v/hlch a marr ied couple i s

allowed to te rmina te t h e i r matr imonial a l l i a n c e on some

j u s t i f i a b l e grounds and such a t e rmina t ion i s l e g a l l y and

s o c i a l l y recognised . Divorce has been s t r o n g l y denounced

by Muhammad as " the most unp leasan t of men*s a c t i o n in the

s i g h t of God". The Qur'an f r equen t ly r e f e r s such m a t t - e r s

t o a r b i t r a t i o n for r e c o n c i l i a t i o n , and thus d i r e c t s

p a r t i e s to r e - u n i t e .

- ( 6 ) .

PURDAH:

The system of Purdah of ten func t ions as a human

i n s t i t u t i o n . Purdah d i v i d e s the Muslims i n t o two d i s t i n c t

groups: n a l e and female. As g i r l s nea r pube r ty , they a re

r e s t r i c t e d in t h e i r movements and no man o the r than the k in

must ever see them. Within the home,HBn and women from

two s e p a r a t e groups - the women's world i s h e r heme and the

men ' s world c o n s i s t s of eve ry th ing o u t s i d e the hcxne. According

t o Sura tunn isa " . . . S a y to the f a i t h f u l who b e l i e v e , t h a t they

r e s t r a i n in t h e i r eyes and p re se rve t h e i r modesty, t h a t i s

pu re r for them; v e r i l y God i s informed of what they do. And

say t o the b e l i e v i n g wonen t h a t they r e s t r a i n t h e i r eyes and

p r e s e r v e t h e i r modesty, and d i sp l ay t h e i r ornament, except

what appears the reof , and l e t them throw t h e i r k e r c h i e f s over 15

t h e i r bosoms and not d i s p l a y t h e i r o r n a m e n t s . . . . " I t

should be noted t h a t t h i s v e r s e coap r i s e s two s e p a r a t e

in jun ic t ions , the i n junc t i on of r e s t r a i n i n g the looks which i s

addressed t o men as wel l as t o women, and the i n j u n c t i o n

p r o h i b i t i n g the d i sp l ay ing of Zeenath i s s o l e l y for women.

In t h i s a;ge. Purdah has been equated wi th backwardness

of s o c i e t y and i s regarded as a symbol of s e r v i t u d e of women.

Islam i s a canpact r e l i g i o n in which a l l r u l e s and r e g u l a t i o n s

a r e wel l synchronized. The whole machinery i s to be

accepted and one cannot choose frcm i t . I f one were to ask

- ( 7 ) -

why pardah or "hijab** I s n e c e s s a r y , the only r e p l y i s

»because Allah and His Apostle have so decided*, and i t

should be the end of a l l arguments . I t i s be l ieved t h a t

Musliffi women a r e not l i k e non-Musliffi women go they should

main ta in t h e i r d i s t i n c t i o n . To "Stay in your houses" i s

the d i g n i t y of Islam^ and to d i s p l a y o n e - s e l f i s the t r a d e -

mark of the days of ignorance and Kufr.

Islam b e l i e v e s i n keeping men and women a p a r t . I t has

e n t r u s t e d males and females wi th completely s epa ra t e respon­

s i b i l i t i e s , according to t h e i r n a t u r a l a b i l i t y . Man i s

obl iged t o earn l i v e l i h o o d for h i n s e l f and h i s family. Women

has been e n t r u s t e d with r e s p o n s i b i l i t y of managing domest ic 17

a f f a i - s , and upbr ing ing the c h i l d r e n m Is lamic background.

Purdah was not p r a c t i c e d in Arabia before Is lam, I t

was in t roduced in Madina by the s p e c i f i c i n j u n c t i o n s of the

Qur 'an, as Modesty (Haya) i s one of the fundamentals of

I s lamic S h a r i a t . The Prophet s a i d : "Kodesty i s a p a r t of

Is lam. »^^

According to Sura-An-Nur (Qur ' an , 24; 30-31) : -

"Say un to the b e l i e v e r men t h a t they c a s t down t h e i r gaze

and guard t h e i r p r i v a t e p a r t s ; t h a t i s p u r e r for them.

V e r i l y , Allah i s well aware of a l l t h a t you do. And say

u n t o the b e l i e v i n g women t h a t they c a s t down t h e i r gaze and 20 guard t h e i r p r i v a t e p a r t s , and they d i s p l a y not t h e i r "Zinat"

except what becones apparen t of i t ; and they draw t h e i r

- ( 8 ) -

21 2P "khumur" - over "juyub" ; and they display not the i r

23 "z inat" except to t he i r husbands, or t he i r fa thers ,

or the fathers of t he i r husbands, or t he i r sons, or

the sons of the i r husbands, or the i r bro thers , or t h e i r

b ro the r ' s sons, or t he i r s i s t e r s sons, or t he i r women,

or those whom the i r r igh t hands possess, or the male

servants void of sexual des i r e , or the children who have

not yet a t ta ined the knowledge of women's s e c r e t s , and

they should not s t r i ke t h e i r feet so tha t what they hide

of t h e i r "zinat" becomes known; and turn you a l l unto ,

Allah, 0 you be l i evers , so tha t you may be successful ."

24 The above "Ayat" and various others guide the

women t h a t - they should stay in the i r houses; they should 25

not show the i r z ina t except to the i r 'Kahram' . ; they

should not ta lk in soft words with Ghair-Kahram man; there

should be a cur ta in on the door; i f they have to come out

of the i r houses (for anygenuine reason) they should cover 26

themselves with a veil.

Thus, there are two stages of Hi.jab or Purdah;

(a) Hljab of eyes; and (b) Hijab of dress.

Hijab of eyes:- The believer men must cast down their

gaze and believer women must cast down their gaze. None

is allowed to look at the opposite sex, unless he or she

is within the prohibited degree.

- ( 9 ) -

l-siuiierous "Ahad'-th" declare tiiat the glance

af'ter f i r s t glance Is an arrov of 33rialtan and i s

'H 'a-aiJ .

Uijab of d r e s s : - T&ie d r e s s ri.ust cover t"'e ' ' . 'oran's

whole body, except \Aiat has been s p e c i f i c a L ' y exer..pted»

A vonen must cover h e r v/hole body (except face and h e r 27

hands) froi. a l l persons except h e r husband and ' ^ahra I^ ' ,

The "inaula" (vrithout any excep t ion) say t h a t i f th.ere

i s a danger t h a t people w i l l look a t h e r face with unpure

i n t e n s i o n , t" en i t i s "Waj i b " unon he r to cover hor face

and i+' t . e r e i s no danger , then according t o one group

i t i s "'./a; I D " ti cover the face and accord ing to o ther

i t i s "Anw't". So i t i s unon u s to d o c i l e bct-re^in

Al"! ail a' i ou'f'selves whothcr s ich dai^rcr e x i s t s in the

n r e s e n t s o c i e t y .

Ly and l a r g e Kusliris in India f^ollov tJricse

l a i d do-<,m nornis of fai^ily, n-arr iage, d ivorce and purdah.

I t would f ' le refore be i n t e r e s t i n g to seo wheth"r the

a t t i t ' i d e s and behaviour of Kuslin s t uden t s have been

I n f l lenced by educa t ion .

- (10 ) -

N O T E S s

1. 'Trad i t ion ' refers to be l i e f s values and prac t ices handed down from the pas t .

2. 'Modern' re fers to acceptance of new ideas , they to t ry new methods, greater concern for planning, organization and effici ency.

3 . See Hodgkin 1957. 4 . See Inkeles 1966; see a lso Inkeles I960, Anderson 1966,

Lerner 1958 and Shils 1966. 5. ' I thna-asher i* re fe r s those who are having fa i th in

twelve Imams; see The Light Feb. '77. 6. 'Sabiya' re fe rs those believe in seven Imams;

Jafar -a l -Sadiq as Sixth and Ismail as Seventh Imam^ see Reubon 1962.

7 . 'Zaydia' refers to San'a in Yemen - who always cal led themselves "Imams'*; See Reubon 1962.

8. See The Light February 1977, 9. See Syed 1941.

10. 'Tauheed* refers the confession of the be l ie f In the Kalimah tha t "there i s no God but God anl tha t Muhammad i s the Prophet of God."

11. 'Namaz' refers the performance of the prescribed prayers or s a l a t s , i . e . five times a days ' F a j r ' ; 'Zohr ' ; 'Asr' 'Eaghrib ' and ' I s h a ' .

12. 'Roza' refers the observance of fast ing or keeping saum in the month of Ramdhan.

13. 'Zakat ' reminds that the Muslim does not enjoy absolute free use of h i s possessions. He i s merely a t rus tee of tftie wealth of the ccoimunity and he must givean account

for the sake of the l e s s fortunate of i t s members, there are two types: Obligatory alms and Voluntary alms, which are 'Zakat ' and'Sadqa* respect ively . Zakat shold be given once in a year 2.5 percent of the values of what one possesses. Zakat i s a r e l ig ious as well as a social duty. I t pu r i f i e s the giver In regard to the increase of h i s possessions. See "Islam and modern Age" August 1977.

14. 'Haj' re fers to the performance of pilgrimage to Mecca of "Haj". Vis i t ing the House of God i s Hajj (pilgrimage to K'aba) . The real object aimed a t i s not r i t u a l s but the s p i r i t with which they are performed. While on the way for "Hajj" an individual pronounces the word 'Labbaika' (here I am a t your service) fans the flamies of lov* burning in h i s hea r t .

- ( ID-

15. See Syed 194i .

16. 'Kufr ' r e f e r s the b e l i e v e s and p r a c t i c e s p r o h i b i t e d by Islam.

17. See The Ligh t February 1978; p a r t i c u l a r l y see p . 7 .

18. See The Light February 1978; see p . 8 . p a r t i c u l a r l y . 19. See The Light February 1978; v*iich give a l l e x a u s t i v e

account of Purdah Observance in Islam p a r t i c u l a r l y pp. 8,9 may be seen .

20 . ' Z i n a t ' r e f e r s what a human being u se s to adorn hircself/ h e r s e l f , l i k e ornaments, c l o t h e s and s i m i l a r t h i n g s .

2 1 . 'Khunrur' r e f e r s V e i l ; i t i s c a l l e d t h a t because i t covers the head.

22 . ' Juyub ' P l u r a l of " J a i b " i . e . n e c k - s l i t .

2^', ' t h e i r f a t h e r s ' i n c l u d e s p a t e r n a l and mate rna l . 24. See Holy Qur'an p a r t i c u l a r l y Sura-An-Kur and Sura-Al-

Ahzab.

25. 'Mahram' r e f e r s the r e l a t i v e s before whan a woman i s allowed to d i s p l a y h e r ' z i n a t * a r e l i s t e d they a r e c a l l e d 'Kahram', Kahram n eans those r e l a t i v e s ( b y b i r t h , f o s t e r s h i p or marr ige) with whoffi marr iage i s p e r p e t u a l l y forbidden. Thus f a t h e r - i n - l a w i s ^ahrarr; bu t s i s t e r of wife i s not Kahram; because one may marry her a f t e r de^h

. or the wife ( or a f t e r d ivorc ing the w i f e ) .

26. The L igh t 1978 rn^ay be seen(Vol .XII) 27. See The Ligh t February 1978.

28 . See The L igh t P'ebruary 1978, p a r t i c u l a r l y see p . 18.

REFEHENCES:

Hodgkin, R. A. 1957 "Education & Change", London Oxford U n i v e r s i t y P r e s s ,

p . l . I n k e l e s , Alex I960 " I n d u s t r i a l Man" The r e l a t i o n of S t a t u s of exper ience

p e r c e p t i o n and v a l u e s . " A . J . S . 6 6 : 1-131, r I960 .

1966 "The Modernizat ion of Man" in M.Weiner ( e d . ) Modernizat ion, New York; Basic books - 1966.

Anderson, Arnold C. 1966 "The Modernizat ion of Educat ion" in M.Weiner (ed. )

Modern iza t ion , The Dyhamics of growth. New York: Basic books - 1966.

- (12 ) .

Lerner, Daniel . 1958

S h i l s , E. 1966

The Pass ing of T r a d i t i o n a l S o c i e t y , Glencoe: Free Press - 1958.

"Modernization & Higher Educat ion" i n M.Weiner (ed . ) Modernizat ions The Dynanlcs of Growth, K.Y.: Basic Books - 1966,

The L igh t 1977

Reubon, Levy. 1962

Syed, Hafiz A. 1941

A Journa l from B i l a l Muslim Mission of Tanzania, Dares Salain, February 1977, p .4

"The Socia l s t r u c t u r e of Islam" The Syndics of the Cambridge U n i v e r s i t y P r e s s , pp.288;S89

" S i m i l a r i t y of Re l ig ion" , Nizam S i l v e r J u b i l e e P r e s s , Hyderabad Deccan, pp .65 ,70 .

Islam and the modern age. 1977

The Ligh t 1978

"A. Quar t e r ly J o u r n a l " , New De lh i , August 1977 p p . 3 2 .

A Journa l from B i l a l Muslim Mission of Tanzania, Dares-Salam, Vol XI I , February 1978, p p . 7 0 , 7, 8 , 9 , 1 3 , 15 & 18.

Holy Qur' an. Sura-An-Nur, 24:60. Sura-Al-Ahzab, 3 3 : 32 -33 , 5 3 , 54 & 59.

CHAPTER - I I

A I M S & O B J E C T I V E S

AIMS AID OBJECTIVE^

The p r e s e n t s tudy i s an a t t empt t o unders tand

the impact of educa t ion on r e l i g i o u s and family l i f e of

(male and fem-ale) Muslim s tuden t s of Al igarh Muslim

U n i v e r s i t y .

Changes a re con t inuous ly occurIng in our soc ie ty

and educa t ion i s of ten cons idered as one of the impor tan t

f a c t o r s b r ing ing about ' s o c i a l change ' . Educat ion , i t

i s b e l i e v e d , g r adua l ly i n f luences a t t i t u d e s towards

r e l i g i o u s and family l i f e . T r a d i t i o n a l l y Muslim c h i l d r e n

rece ived educa t ion in the '*Madaris" , bu t to -day t h i s

i s a thing of the p a s t . A l a r g e number of Muslims seek

admission to the U n i v e r s i t i e s for h i g h e r educa t ion , wi th

an aim t o iiriprove t h e i r socio-economic s t a t u s .

Educat ion i s used as an independent v a r i a b l e i n

t h i s s tudy . Education can be def ined as the p rocess of l^r r lng

l ead ing man and woman to a g r e a t e r and b e t t e r under s t and ing

-(15)-.

Of the world at;cl of the huiLan s i tua t ion and in the

l ip i i t of tii s Mnderstand ing, develop t b e ' r a b i l i t i e s in

fiJl f LI'. irij di^'^'erent but integrated roles in society and

in harmony w'tii t r e '.mdcrstanding and perform anco of 9

t he i r rolos to grow in inr^er de l igh t . ^

An Univers i ty , occupies a vory important place

in the educational system. The highest forrr. of learning

i s generally a t ta ined through the University'. Besides

imparting knowledge, tne Universi ty provides a social

l i f e on the car::pus, which is an integral pa-^t of the

educational l i f e of s tudents . A student ' s stay a t the

University moulds and st imulates h i s / h e r experience of

l i f e . Thus, v;e cannot consider the University to be a

place li eant ;. erely for book learning, but i s aJ so a

meeting p lace , nublic forum, recreat ion ho i se , c iv ic 3

cen t re , home of a l l formal arid in^'onal educrttion.

Taking a]] these charactarst '" cs a t t r ibu ted to

education, ti P l a t t e r i s used as an independent var iable

to exa ine i t s impact on s tudents ' behaviour and a t t i t u d e

towards re l ig ion and family. In order to es tab l i sh the

re la t ionship between education and changes in behaviour

and a t t i t u d e s of s t iden ts towards re l ig ion and family,

the following questions ri.nst be asked: (1) To ^ rhat

extent do students with higher leve l of education

di f fer from those \-7ith lower leve l of

- ( 1 6 ) -

education ? (2) Do differences e x i s t between male

and female stiidents with sajne/different level of

education ? These questions lead to the formulation

of two hypothesis :

HYPOHIfiSlS I :

Stadents who are educated beyond the B, A, level

v/in. d i f fe r in the i r a t t i t udes towards re l ig ion

and faci'ly, as opposed to the under-graduates.

That i s , there will be a l e s s e r percentage of

students v/i th t r ad i t iona l outlook on l i f e .

HYPOTi-iESlS r i :

As compared to tho male s tudents , ther'e will be

a l a rge r percentage of ( in the sacie educational

l eve l ) who will be t r ad i t iona l in t h e i r a t t i t udes .

and behaviour.

-il7)-

N O T E S :

1. 'Kadaris ' refers to those schools where Qur'an and Hadith <xVe taught.

2. See Br l t t o 1977, which gives an exaustive account of the Education system In India; p a r t i c u l a r l y , pp. 17 may be seen.

3 . See B r i t t o 1977.

REFSRSWCJS:

B r i t t o , John.

1977 "Higher Edaca t i m and Co-Curriculum" publ i shed in ' S o c i a l Welfare ' Vol. XXlv No. 6 , Cent ra l Soc ia l Welfare Board, Jeevan Deep, New Delhi , Sept . ' 77 , pp. 17.

- i b i d - pp .18 .

CHAPTER - I I I

M E T H O D O L O G Y

METHODOLOGY

paOCEDTTHE:

The data presented in th i s study are drawn fror::

responses to a questionnaire completed by 200 Kuslim

s t iden ts (se lec ted randorly) of Aliparh Kusliir University,

The d i s t r i bu t i on of tlrie respondents is as follows:

100 Po:-t-graduate and 100 under-graduate s tadents . Of

t ' o s e , 50 v;ere male undorgrad ates and 50 male pos t ­

graduates, &0 fer a le under-graduates and 50 feirale pos t ­

graduates. Tlio students v/ero selected fror: diverse

cur r icu la , with no concentration on a pa r t l c i lar subject .

We thus had students from Science, Social Sciences and

Arts. Ihe undergraduate students were used as control

gro i ips .

The questionnaire contained background questions

a.'d a se r ies of behavioural and a t t i t i d e statements. The

a t t i t a d e responses were c l a s s i f i ed to

- (20; ) -

i n d i c a t e v^e ther they s t rong ly agreed , agreed, were u n c e r t a i n ,

d i s a g r e e d , or s t rong ly d l sapreed .

THE gJESTIONNAiRE :

The Ques t ionnai re cons i s t ed of t h r ee p a r t s : (1) Back­

ground I n f o r n a t l o n , (2) R e l i g i o s i t y and (3) The a t t i t u d e t e s t .

Hie s e c t i o n on background informat ion sought ansv^ers t o

personal backgramd of responden ts . Qies t ions concerning

Islar.-ic l e g a l knowledge, knowledge of the f a r a i z , p r a y e r s

o f fe r ing a t home and in the mosque and observance of Ramzan,

c o n s t i t u t e the s e c t i o n on R e l i g i o s i t y ,

The ques t ions on the a t t i t u d e t e s t (v;hlch c o n s t i t u t e

the main a spec t of t h i s p r o j e c t ) , were frat ed to ga ther

inforrr.atlon regard ing power in d e c i s i o n making, a u t h o r i t y of

Kales over females , independence of movement o u t s i d e the

home for v/omen, age of r rar r iage for b o y s / g i r l s , freedom in

mate s e l e c t i o n , polygamy, d ivorce norcs f - r men and women

and a t t i t u d e s towards purdah. The a t t i t u d e t e s t thus cons i s t ed

of four p a r t s c o n s i s t i n g of 37 oues t lons in a l l . The break -

up of Questions in each p a r t was as fo l lows: family - 18

quest ions^ Marriage - 9 q u e s t i o n s ; Divorce - 3 ques t ions and

Purdah - 7 q u e s t i o n s .

Besides the above s t a t e d q u e s t i o n s , f u r t h e r informat ion

was sought with re fe rence t o purdah observance and mass-media

consumption. All ques t ions were c losed-ended, (Appendix ' A ' ) .

- (21 ) -

In analysing l i t e r a t u r e on family, marriage,

divorce and purdah among Muslims, one finds that

Muslims l i v e in p a t r i l i n e a l and pa t r i a rcha l j o i n t

fami l ies , where women have no power in decision making

within the family, are regarded as in fe r io r emotionally

and i n t e l l e c t u a l l y to men, are not allowed to move about

freely. Girls are given in marriage a t an ear ly age

(despi te the specific Quranic injunctions giving the

r ight to women to s e l e c t / r e j e c t a marriage p a r t n e r ) .

Polygamy i s also found to ex i s t among Musllmis. In

northern India, the followers of the Hanafi School a lso

believe in u n i l a t e r a l divorce, where men can divorce the 3

wife a t w i l l , but the same r ight i s not granted to women.

Final ly purdah observance i s common.

I t i s therefore believed that since the st ' ;dents

are l iv ing in the hoste ls away from home, and are open

to new experiences there wi l l be a considerable amount

of change on the i r a t t i t u d e s towards family and re l ig ious

l i f e .

- (22)«

N O T E S :

1. 'Purdah Observance' re fe rs the questions selected in the questionnaire with a s l i g h t modification that the Purdah items were included only in the questionnaire administered to women s tudents .

2. See Ahmad 1976, and Cora 1968. 3 . See Lateef .

REFERENCES :

Ahmad, Imt i az .

1976 ( e d . ) Fai! i l y Inarriage and Kinship among Muslims in I n d i a , Delh i ; Vikas P u b l i c a t i o n s .

Cora, Veerdde S t e u r s . 1968 ' P u r d a h ' .

La tee f , Shahida. "In a Con.munity" 'Seminar* No. 165,

_ C H A P T E R - r j

R E S U L T S

R S S U L T S

The data "'.-rar col lected by procedures described

in Chapter I f l , Tne r e su l t s so oQtained are reported

in the present chapter.

Table-I shows ( in percent) various groups of

students having Islamic legal knov/lcdfe and knowledge of

faraiz ir* Islam. I t i s obsen'^ed tha t 45 percent of the

male under-graduate and post-gra iuate students have given

correct in format ion. However, 65 percent male students

do not have the correct re l ig ions knowledge. As compared

to the n-ale s tudents , 41 percent of male students are

correct ly inforiried about the faraiz whereas 59 percent do

not have the correct infoiiiiation. "Dius, only a small

percentage of male and female are aware of the dut ies

prescribed by IslaJn,

The comparision between undergraduate and post­

graduate (male students) shows tha t few male undergraduate

students (4o percent) have given correct information about

- ( 2 6 ) -

faralz in Islam as compared to the 50 percent postgraduate

s tudents . Whereas, ajnong female s tudents , a majority of

undergraduate students (60 percent) have correct knowledge

abO'j t fara1 z In Islan; as con.pared to the i r counterparts

postgraduate students (22 percent ) .

The extent to vrhich the faraiz are pra<'ticed by the

v . r l o i s groups of students Is Indicated In Table-^I. Tt

i s indicated tha t among male students (39 percent) as opposed

to female students (49 percent) are regularly prac t ic ing the

fa ra iz . On the other hand, 19 percent of male and 25 per -

cent of feniale do not p rac t i ce the fara^'z.

Of tiie five s ta ted faraiz two are very COBn.only

prac t iced , these are Namaz and Roza. T^e Nam'az (Sala t )

or prayers i s offered in the hosqie and home as wel l . Tables

i n and IV show the percentages of students of^'ering prayers

a t the mosque and at hon.e respect ively .

Table I I I shows that female students (93 percent)

do not offer prayers a t the mosque. On the other hand 34

percent male students offer prayers a t the mosque, five times

a day; 9 percent on Fridays on]y and 4 percent on Eids only.

The under-graduate and post-graduate percentages show that

alone with the r i s e in the level of education the sense and

re spons ib i l i t y towards' re l ig ion i s also changing in the

Indian Muslim society.

-.(26)-

Table IV indicates that 47 percent female students

offer prayers dai ly five times a day, 7 percent l e s s than

five times a day; 24 percent are i r r egu la r and 9 percent

never offer prayers . As coi, pared to the male s tudents ,

these percentages are high.

Thus, corparision between under-graduate and post­

graduate (male st.idents) in Table I I shmrs that few under­

graduate students (22 percent) are regular ly prac t ic ing the

faraiz as compared to 66 percent post-graduate s tudents ,

whereas among female students a majority of undergraduate

s t iden t s 66 percent are regularly prac t ic ing the faraiz as

compared to 32 percent postgraduate s tudents . Similarly

Table I I I shows a difference between undergraduate and post -

graduate male s tudents , as 24 percent undergraduates are

offer inr prayers a t mosque and a major^'ty of postgraduates

44 percent are offering prayers a t mosque five times a day.

In Table IV difference among female students (undergraduate)

i s 60 percent (offering prayers a t home five times a day)

as opposed to 34 percent postgraduates offering prayers a t

hori.e,

Ttie second most important duty a f te r 'Namaz' i s

Roza or ' fas t ing ' . Table-V shows Ranizan observance by the

Muslim students .

I t i s observed tha t no differences ex i s t in the

leve l of observing fas t among male and female students

e i t h e r a t the undergraduate or postgraduate l e v e l s , except

among the f©nale students themselves.

m

- ( 2 7 ) -

Table VI shows the level of involvement in 'mass-

e d l a ' . As compared to 50 percent male students see movies

59 percent female students see movies. I t i s also observed

tha t almost no differences ex i s t between, male and female

students as far as reading of news papers and magzines are

concerned. However, the fen a l e students (58 percent) as

corpared to 39 percent males, read novels. S i n l l a r l y , a

la rge percentage of female students (66 percent) l i s t e n to

the radio as opposed to the male sfradents (5f percent ) .

I t i s observed that under-graduate male students

v i s i t Cinema Hall l e s s frequently than the i r counterparts

in the post-graduate c lasses . Similarly a higher percen­

tage of post-graduate students read the newspapers daily

as opposed to the under-graduates.

VJhile looking a t Table V v/e see tha t among irale

s t iden ts 86 percent of under-graduates are observing fas t

during the en t i r e t;,onth of Ramzan as comipared to &S percent

of the post-graduate students. V/hereas among female

students a majority of undergraduates (8;- percent) as

compared to 80 percent post-graduates are observing fas t .

'Ehis shows a change among female s tudents . Table VI shows

tha t a t the post-graduate level students p a r t i c i p a t e more

in mass-media as corpared with tiie under-graduates.

Table VII shows the a t t i t u d e s of students towards

various aspects of male - female r e l a t ionsh ip . Among

- ( 2 8 ) .

female s tudents , 30 percent as opposed to 49 percent

male students agT*ee that n en should taKe independent

decis ions . On the other hand, only 24 percent of female

s t iden t s agree t ha t women should take Independent decisions

without consult^'ng Kales. An overwhelming Kajority of

feirale students (67 percent) bel ieve that vrornen should

not taKe independent decis ions . As opposed to t h i s , a

sn^all percentage of male stadents (31 percent) agree

that women should take independent decis ions .

Furthermore the table a lso shovrs that 62 percent

t a l e s ard 39 percent females feel tha t males are superior

to fe; a l e s .

I t i s observed tha t 50 percent female students

as Opposed to 61 rercent male s tadents agree tha t husband

and v/i fe shaild shop-together. Further r e su l t s of the

a t t i t a d e towards employed wcoien and authori ty within the

haisehold i s also shown in the Table. Among female students

42 percent as opposed to 49 percent m,ale students agree

tha t only men should be the bread-earners and women should

stay home. On the other hand, 51 percent of the female

s tudents , as opposed to 34 percent of the male students do

not agree tha t only a man should be the head of the

house-hold.

- ( 2 9 ) -

Table VIIT shows the a t t i t u d e of Muslim st-udents

towards age of marriage, polygamy and freedorri of divorce.

Tt indicates that freedom of having more than one wife at

a time has been opposed by female students (69 percent) as

well as 64 percent male s tudents . 66 percent female students

as opposed to 57 percent male students ag^ee that nei ther

man nor woman should be allowed more than one spouse at a

tim.e. I t i s a lso indicated that both female and male

students do not believe tha t children should marr-y before

a t t a in ing puberty.

The table a lso shows that ac^ong female students

(89 percent and 66 percent) as opposed to mtale students

(65 percent and 38 percent) agree tha t g i r l s and boys should

have ful l freedom in select ing the i r marr-iage pa r tne r s .

I t i s a l so indicated that am.ong female students

(66 percent) as opposed to (46 percent) m ale s t iden t s do

not agree tha t wcxnen should be free t o divorce her husband

without his consent. On the other hand 65 percent of

fem.ale students and 61 percent male students agree that

roan should be free to divorce h i s wife without her consent.

Female students 44 percent and male students 52 percent

agree that both male and female should have equal r igh t s

to divorce.

(sal-

Table IX shows the a t t i t u d e of the students

remaining In Purdah, place of WOP en and whether she 2

shoul 1 speak in the presence of rrale (Ghair Kahram) ,

I t indica tes tha t 40 percent fen,ale students as opposed

to 52 percent n.ale s tudents , agree tha t v/ornen must remain

in purdah. Sin^ilarly female s t iden t s (52 percent) and

rrale students (50 percent) agree that women should not

speak in the presence of nale^ (Gtiair Mahram). On the

other hand 47 percent of male and female do not arroc

thn t yjom.en' s place i s in the home.

Talle IX also indicates tha t 32 percent female

students as opposed to ri.ale s tuder ts 42 ^-ercent agree

that won en should not expose them.selvGs in the presence

_QiLIl:iair t>ahratr. On ther hand 49 percer-t fen ale and

3? 'percent male students disagree that iiniLSli should abstain

from expos in F; them, selves in the pre.5e.r'-^e of oij tsiders.

Table X shows the percentages of purdah

observance by female students . The Table indicates tha t

46 percent under-graduates and 34 percent postgraduate

students observe purdah. 38 percent under-graduate and

32 percent post-graduate s tuder ts of those v/ho observe

purdah hns Indicated a des i re to give-up purdah, while

8 percent undergraduate and 2 percent post-gra luate

students did not wish to give-up purdah, i f they had a

- ( 3 1 ) -

choice. Pirthennoi-e P ryereent of imdergrad-uate

students and none aPiong post-graduate students are

keeping the i r heads covered.

- ( 3 2 ) -

NO T E S

1, r e f e r s to "Kaben Naraa", the freedon of d ivorce to be assured and c l a r i f i e d by bo th : male / female .

2. ' Ghair Kahram' r e f e r s the males before ^OK a won!an in no t allowed t o d i s p l a y h e r ' z i n a t ' - means those with whom marr iage i s p e r p e t u a l l y allowed or those v;ho are no t t h e i r mahram.

- ( 33 ) -

T A B L E - I

RELIGIOUS KNOWLEDGE - GOKPARATr/E rS'lCISx'TAGES OF hMuE/FElnM^E STTDElvTS.

GROUP OP STUDENTS CORR .CT INCORRECT INFOa- INPOm'iATION MATION

MALE

U n d e r - g r a d u a t e

P o s t - g r a d u a t e

FEMALE

U n d e r - g r a d u a t e

P o s t - g r a d u a t e

45

40

50

4 1

60

22

55

60

50

59

40

78

- ( 3 4 ) -

T A B L E " I I

0B3EH ''A^^CS 0 ? FAHATZ ( i n p e r c e n t )

FARATZ ODSESISD

GROUP OF STTDEI-ITS REG^JIARLY RARELY NEVER

MALE 39 42 19

Under-graduate 22 46 3 2

P o s t - g r a d u a t e 56 38 6

FEMALE 4 9 26 25

Under-graduate 66 20 l 4

P o s t - g r a d u a t e 32 32 36

- ( 3 5 ) -

T A B L E " I I I

PRAYSRS OFl 'SRED AT Hi-; 1^03CUE ( i n TDercent)

D a i l y D a i l y F r i d a y s B i d s R a r e l y Never f i v e l e s s o n l y only

GROUP OF 3151 DENTS t i m e s t h a n f i v e t i m e s

MALE 34 15 9 4 38

U n d e r - g r a d u a t e 24 20 2

P o s t - g r a d u a t e 44 IQ 16

FEMALE - ^ „

Under-graduate _ - -

Post-graduate _ - -

54

22

7

4

10

-

-

9 3

96

90

- ( 3 6 ) -

T A B L E - rr

PRAYERS OFFERED AT HOKE ( i n T)ercent)

f ive l e s s occa- not never GROUP OF STQDEKTS ^ ^ ® ^ S*^^ s i o n a l l y r e g u l a r l y

a day r ive tlmeh

MALE 27 s 32 29

Under-graduate

Post-graduate

FEMALE

Under-graduate

Post-graduate

34

20

47

60

34

10

6

7

10

4

20

44

13

12

14

36

22

24

18

30

-

8

9

-

18

- ( 3 7 ) -

T A B L E - V

OBSKRVAixCE OF RM^.'lMi ( i n p e r c e n t )

F A S T I K G

GROUP OF STUDENTS

During the l e s s than some never e n t i r e 16 days t imes month of

KALS

Under-graduate

Post-graduate

FEMALE

U nde r - gra dua te

Post-graduate

87

86

88

84

88

80

3

4

2

4

8

-

8

10

6

6

2

10

2

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4

6

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- ( 4 2 ) -

T A B L E - X

PURDAii OBSERVANCB ( in pe rcen t )

Y E S N 0 I T E M S

UG PG T UG PG

1. Do yo!j. observe Purdah 46 34 4o 54 66 60

2. Would yoa g i v e -up Purdah, i f had a choice 38 32 35 8 2 5

3 . Do yoia keep your head covered a l l the t imes 8 n i l 4 92 100 96

GH AP T E R - V

DISCISSION mo CONCLUSION

DISOJ 33101^ A?.D GONCLTfSION

Tho p r e s e n t p r o j a c t was undertaJ<;en to s tJdy

t m impact of educa t ion on r e l i g i o u s and ^ a r i l y lif*e

of (male and female) muslim s t u d e n t s of Al igarh Kusliin

U n i v e r s i t y , Al iparh . The e x t e n t of a t t i t a d i n a l and

behavioural d i f f e r e n c e s were s t a d i e d under the in f iuence

of chanf-Ir.g l e v e l s of ed'jcat.ion. The study cone rned

Itnc'l f "" th the a t t i t u d e s o*" s tuden t s towards husband -

w1'"e - re la t ionsh ips and r o l e s w ' t h i n the f a d l y ; n a r r i a g e ;

d ivorce and Durdon. P a r t i c I p a t i - i n in r e l i ^ i o i s

a c t i v i t i e s \na rrass-iiiedia consumption v/ero a l s o steadied.

TliG obse rva t ions of the study show t h a t no

s u b s t a n t i a l d i f f e r e n c e s exi- . t between unde r -g radua te and

Do^t-graduate stufients as fa r as r e l i g i o i s knowledge i s

concerned, "Eh^t i s , by and l a ge a m a j o r ' t y of the

s t u i e n t s a re no t knowledgeable abo-jt the f a r a i z and

v a r i o u s o the r r e l i g i o u s e d i c t s .

- ( 4 6 ) -

I t has also been observed that a l a rger nurnber of

male students of the post-graduate level are re l ig ious than

those at the under-graduate l eve l , Cont ra t i ly , a smaller

percentage of female post-graduate students i s r e l ig ious as

oprosed to the i r under-graduate counterparts . Uiough on

the vihole, a greater number of female students are re l ig ious

as compared to the male s tudents , ye t there i s a fa l l in the

percentage oi female students towards re l ig ious observance

with the increase in education.

However, as far as a t t i t udes towards family ro les

were concerned, the differences between males and femiales

were marked - k l a rge r percentage of male students (as

opposed to female students) as a vAiole f e l t that men should

taJce independent decis ions , tha t males are superior to

females and tha t women shoald not be allov/ed to make any

independent decis ions. But as far as segregation of roles

i s concerned both m.ale and female students ( in about equal

numbers ) agreed tha t men should be the bread-winners and

women should stay a t home. However, a majority of fempale

students f e l t t ha t miales should not be the head of the

household.

In the i r a t t i t u d e s towards polygamy and divorce, an

Overwhelming majority of male and femiale students f e l t tha t

polygamy was not des i rab le . Uni la te ra l divorce for wom.en

was not sanctioned by e i the r male or female s tudents . But

- ( 4 6 ) -

a majority of students ( male as well as fen a le students )

agreed that men should divorce u n i l a t e r a l l y .

With reference to purdah^ alffiost an equal number

of male and female students f e l t tha t viomen must rem.ain

in purdah and tha t they should ne i ther be allowed to

speak nor expose themselves in the presence of the s t rangers .

Of the 100 female students interviev/ed a smaller

percentage of post-graduate students observed purdah and

higher number expressed a desire to give-up purdah.

Whereas, among the under-graduates, a la^-ge percentage

observed purdah and a sir a l l or number v;er" d o r i r i a ' s of

gjv^'PF-up purdah.

From the foregoing discussion i t can be concluded

tha t chanfes in the level of education does not effect

rol^'t^lo'is behaviour of a maj'^rity of male st '^dents.

However, changes in education af fec ts re l ig ious behaviour

of a majority of female s tudents . That i s to say, in

the higher educational l e v e l , fewer women are r e l i g ious .

Thus, Hypothesis I •\ijhlch s t a t e s that differences in iBvel

of ed J cation wil l affect behaviour and a t t i t u d e s of

s tudents , i s only p a r t i a l l y been proved to be correc t .

Thus, a t t i t udes towards polygamy, divorce and segregation

of roles are not affected by leve l of education on the

other hand, education affects purdah observance among

female s tudents .

. ( 4 7 ) -

Ohis means then, tha t education has a greater

af fec t on female students than on the male stt idents.

In order to find out why th i s i s so further inves t iga t ions

•will have to be made and various other var iab les l i k e

socio-econoiiiic c l a s s , will ha-vre to be taken into

considerat ion.

Hypothesis IT v^lch s t a t e s tha t a greater number

of female students wil l be more t r ad i t iona l than the

male stiidents has been substant ia ted by the r e s u l t s

presented in t h i s study.

I t i s thus observed that to a cer ta in extent

education appears t-> be an important var iable infL lencinp

the a t t i t udes of men and v/oiien towards various aspects

of l i f e .

Other Sociologists stidying changes in society

have also shown education as an important source of

change. Trie present study, however, also siiows tha t

education does not affect r e l i g i o s i t y of a person. I t

can therefore be concluded, tha t though education does

influence a t t i t u d e s , yet in cer ta in aspects ( v i z :

especia l ly r e l i g i o s i t y ) are not influenced by i t . Further

inves t iga t ions wil l have to be niade to decipher the

important elements ^2£,-adiUiaiion and the i r bearing on l i f e .

- ( 4 8 ) -

N O T E S

1. Soe: Hodgkin (1957); Anderson (1960) ; S h i l l s (1960) and B r i t t o (1977) .

RSFKRENCE

Hodgkin, (1957)

R, A. "Education and Change" London, Oxford Universi ty F m s s .

Anderson, (1966)

S h i l l s , E. (1966)

Arnold C. •"The Modernizat ion o f Educat ion" in K.Weiner ( e d . ) K d e r n l z a t i o n . The Dynairtcs of growth New York.

E r i t t o , John. (1977)

•<I» o d e r n i z a t i o n and Higher Ed^jcation" in K.'i/einer ( e d . ) Modern isa t ion : Ihe DynaJi-ics of Growth, N.v.

"Rlgher Education a rd Co-Gurrl cjluin" •uMished in "Social Welfare" Vol. XXP/ No, 6 , Centra l Socia l v;el fare Board, Jeevan Decp,Nev Oelhi . Sep ten ber 1977,

APPEWDIX ' 4 '

Q I J S S T I O I ^ K A I R E

1 1

This Ques t ionnai re i s designed to ga the r

d a t a for the M, A. P r o j e c t r e p o r t i n Sociology. This

da ta can c o n t r i b u t e t o our u n d e r s t a r d i n g of some

impor tan t a spec t of s o c i e t y . This i s s t r i c t l y

for research purposes and a l l informat ion given by

you s h a l l be kep t STRICTLY GOr.'FlDEixTlAL. You are

n o t renui red to w r i t e your naipe. T-e succens of

t ' i s study derends on your compl.^ting the " U^STlOKr A'RE

to the bes t of y a a r a b i l i t y . We a p p r e c i a t e your

he lp ir. coopGr9.ting v.'ith u s .

THitNK YOU.

Date MONTH DAY YEAR

NOI^s " P l e a s e mark ( / ) a g a i n s t t h e answer you c o n s i d e r a p p r o p r i a t e * "

Bj CKGROUNQ B\ FOR - ATION t

1 . SEX:

( a ) Male

(b ) Female

2 . AGE AT KY LAST BIRTH DAY WAS:

( a ) b e t v e e n 15-If' y e a r s ( b ) be tween 18-?!1 y e a r s ( c ) be tween 21-24 y e a r s (d ) 25 and above

3 . T AM:

( a ) an u n d e r - g r a d u a t e ( b ) a p o s t - g r a d u a t e

4 . FiY PARENTS ARE: (a) living together (b) divorced (c) separated ( 0 fatl- e r i s l i v i n g ( a ) m o t h e r i s l i v i n g ( )

5 . THE KOi T a Y DCO^E OF ^Y FRO^ AI.L SOflRGES:

( a ) be tween Rs. ( b ) between h, ( c ) be tween Fs.

FATliER/PARS^' TS /(Jl ARD ' AMS

2(),;. ^99 ( Aon-P^^ (

_ , „„. 6 0 0 - 7 9 9 ( ( d ) be tween Rs. 8 0 0 - 9 9 9 ( (e) be tween R% 1 0 0 0 - 1 - 0 0 and above( 'i ( f ) below Hs I s ? - ^ (

RELIGIOUS KNOWLEDGE:

1 . WHAT DENOMINATION DO YOU BEl,ONG:

( a ) S h i a ( ( b ) Sunni ( ( c ) any o t h e r ( s p e c i f y ) (

2 , BY WHAT SCHOOL OF JURISPRUDENCE ARE YOU GO i

( a ) H a n a f i ( ( b ) M a l a k i ( ( c ) S h a f a i ( ( d ) H a n b a l i ( ( e ) any o t h e r ( s p e c i f y ) (

ERNED:

i v

3 . WHAT SHARE IS A WOMAN ENTITLED TO RECEIVE FROM HER FATHER'S PROPERTY:

( a ) one t h i r d ( ) ( b ) one h a l f ( ) ( c ) one f o u r t h ( ) (d) one e i g h t h ( ) ( e ) d o n ' t kiiov/ ( ) ( f ) any o t h e r ( )

4 . WHAT SHARE IS A WOi AN EKTITLKD TO RECEIVE FROI' TIIE HUSBAND'S PROHIRTY:

( a ) one t h i r d ( ) (b ) one h a l f ( ) ( c ) one f o u r t h ( ) ( d ) one e i g h t h ( ) ( e ) d o t , t t knov/ ( ) ( f ) any o t h e r ( )

6 . IK CASE THE DEATH OF HUSBAND/FATflER DOES THE WOtAN HAVE THci RIGHT TO DEI AND HER SHARE:

( a ) Yes ( ) ( b ) No ( ) ( c ) d o n ' t know ( )

6 . WHAT GOND TIO'.S MUST BE FULFILLED ( a c c o r d i n g t o Q u r ' a n ) I F A I A ; WISHES TO HAVE lORE THA>I C'E WIFE AT A TIME?

( a ) ^ q u a l t r e a t m e n t t o both vat^esC ) (b ) equa l t r e a t m e n t to c h i l d r e n

of b o t h v/ives ( ) ( c ) d o n ' t know ( )

7 . ACCORD [KG TO YOUR BELIEF, D0E3 THE WCH A ' H A^^E TfJE SA^E HIGHTS REGARD ri\G KI^CLA AS i AN KA E REGARDTKG D 'VORCE ?

( a ) Yes ( ) ( b ) No ( ) ( c ) d o n ' t know ( )

8 . HOW tANY HUSH'ANDS HJSLT ', WO lEN ARE ALLOWED TO HAVE AT A TIME ?

( a ) one on ly ( ) ( b ) two ( ) ( c ) any otiner ( s p e c i f y ) ( )

9 . HOW OFTEN YOU OFFER PRAYERS AT THE MOSQUE ?

( a ) e v e r y d a y ( f i v e t i m e s a day) ( ) (b ) e v e r y d a y ( l e s s t h a n f i v e t in]es( ) ( c ) F r i d a y s on ly ( ) (d ) I ' d s o n l y ( ) ( e ) R a r e l y ( ) ( f ) n e v e r ( )

10 . HOW OFTEN DO YOU OFF'ER PRAYERS AT HOME ? ( a ) f i v e t i m e s a day ( ) ( b ) l e s s t h a n t h r e e t i n e s a day ( ) ( c ) o c c a s i o n a l l y ( ) ( d ) o f t e n b u t n o t r e g : u l a r l y ( ) ( e ) n e v e r ( )

1 1 . HOW OFTER DO YOU FAST ?

( a ) Diaring t h e e n t i r e p e r i o d of Rairizan ( )

( b ) l e s s ti a n l 5 days ( ) ( c ) s o n e t i m e s ( ) ( e ) n e v e r ( )

IP., HOV! OFTEN DO YOU ATTMO hi LADS ?

( a ) Once a y e a r d u r i n g B a r a w a f a t ( ) ( b ) Of ten d u r i n g the e n t i r e n e r i o d

o f b a r a v / a f a t ( ) ( c ) more t h a n t w i c e a y e a r ( ) ( d ) o c c a s i o n a l l y ( ) ( e ) e v e r y month ( ) ( f ) v e r y f r e q u e n t l y ( ) ( g ) r a r e l y ( ) ( h ) n e v e r ( )

1 3 . HOW OPTEl I DO YOU ATTEND MAJLTS ? once a y e a r d u r i n g Moharram ( ) eve ry day d u r i n g t h e e n t i r e p e r i o d of Koharrajr ( )

( c ) Of ten d u r i n g t h e e n t i r e p e r i o d o f > oharraJn ( )

(d) e v e r y rronth ( ) ( e ) v e r y f r e u e n t l y t h rough o u t

t h e y e a r ( ) ( f ) r a r e l y ( ) ( g ) n e v e r ( )

14 , WHAT A'E THE FARZ EVERY hUSLB' MJST FOLLOW?

1 5 . DO YOU PRACTICE ALL THB] ABOVE STATED FARZ ?

( a ) Yes ( ) ( b ) No ( ) ( c ) r a r e l y ( ) ( d ) n o t a p p l i c a b l e ( )

16 . HAVE YOU READ THE gjR« AN ?

( a ) Yes ( )

( b ) No ( )

1 7 . HAVE YOU READ THE QUR'AJ WITH MEANINGS ?

( a ) Yes ( ) ( b ) No ( )

it]

V I

p

1. 2.

3 .

U R DO IF

DO

D Ji H: ( f o r women s tuden t s only) YOU OBSERVE PURDAH ? Ye YES - WHERE DO YOU OBSERVE PURDAH ?

(a) w i th in the family ( (b) o u t s i d e the family c i r c l e ( ( c ) only when t r a v e l l i n g ( (d) in the : a r k e t p l ace ( (e ) in the mohalla ( ( f) o u t s i d e the m. oh a l l a ( (g) every where (

YOU TJIINK Tl.AT PURDAH IS KrXESSARY: (a) i t i s a fani'ly custom ( (b) of r e l i g i o u s reasons ( ( c ) husband i n s i s t s ( (d) in laws i n s i s t ( (e) o the r men should not look a t

s/Wo

) ) ) ) ) ) )

because ) ) ) )

t h e r e s p e c t a b l e women ( f) r e s p e c t a b l e women s h o u l d n o t

make a show o f t h e m s e l v e s o u t s i d e ( )

4 . V/OULD TOU GIVE UP PURDAH IF YOU HAD

5 . \mY DON'T YOU WEAR BT:RQA ?

THE CHOICE Yes/No

( a )

( c ) ( d )

( e )

( f )

you b u t

v;ould l i k e t o wear one , c a n n o t a f f o r d t o

you want t o be f r e e of b u r q a No one i n y o u r s o c i a l c i r c l e w e a r s burqa t h e r e ^ ' o r e you do n o t wear M r q a No one i n y o u r f ami ly w e a r s one t h e r e f o r e you do n o t wear Any o t h e r r e a s o n ( s p e c i f y )

6 . DO OTHER WOi-.EW IN YOUR FAI-JLY WEAR BURQA ?

( a ) ( b )

Yes No

7 . I F SO - WHO ?

( a ) m o t h e r ( b ) a u n t s ( c ) s i s t e r s ( d ) d a u g h t e r s ( e ) n o t h e r i n l a w

8 . DO YOU KEEP YOUR HEAD COVERED AJ.L THE

( a ) ( b )

Yes No

TIKE

v i i

MASS KEPI A;

QUESTIONS A N S W E R S Often Occas iona l ly Never

1. Do you see movies 2. Do you read t h e Engl ish

newsTDapers 3 . Do you rend the Urdu

nevsnapers 4 . Do you read the Hindi

newspapers 5. Do you read English

Magazines 6 . Do youread urdu magazines 7 . Do you read Hindi

magazines 8 . Do you read the magzlnes

9 . Do you read the novels

10. Do you read newspapers 1 1 . Do you l i s t e n to the news

on the r a d i o / t r a n s . 12. Do yau i Ist'^n t o o ther

prograi; es on the r a d i o / " t r a n s s i s t o r

ATTIIUDE TEST

vili

Strongly Agree Nei- Dls- Strong. af ree

2

t h e r a^ ree - ly apree d i s~

nor agree d l s -a.pree 4 5 6

I - FAI-.ILY STRIIC?JHE RELATO.G TO A'JTIiOR TY OF kAI.E/FBI-ALB;

DSCISl0.iSj 1. I» en should take Independent

d e o ' s i n n s "v/ltho'it c o n s u l t ' n g •woiren. . . . . . .

2 . Women should take independent d e c ' s i ^ n s w i t h c j t c o n s u l t i n g

3. Both r en and woiren should take j o i n t d e c i s i o n s . . .

mTELLEClUAL SUPERIOR! TY: ^ . lev, a e i n t e l l e c t u a l l y supe r io r

to v.oinen . . . r , '.lorren are i n t e l l e c t u a l l y supe r io r

"CO E i e n « . . • • • • • • • •

m^OTrOKAl. } AI.AKGE:

6. v. en a "• o en o t i or. a l 1 y ir. ore balanced then won:en . . .

7 . 'A'or.en are e m o t i ) r a l l y more balanced than Een. . . .

B, El; o t i o n a l d ' l f e r e n c e s depend on the i n d i v i d u a l s and not on sex . . .

INDEPEl IDENGE OF KOVEl-.ENT: 9 , Only men should go shopping

10. Only women should go shopping 11 . Men and women should go shopping, 12. A woman' s p l ace i s in the home , 13. A man' s p l ace i s ou t s ide the home 14. Wom.en should take-u^^ employment , SUPERIORITY OF MALE OVER FEMALE? 15. Only men should be the bread-

e a r n e r s and women should s tay xl 01116 • • • • • • • • • • •

16. Only a male should be the head of the house-hold . . . • ,

IX

17. A man should be the head of the household because he I s more competent than the woman

18 . B i r th of sons i s more d e s i r a b l e than b i r t h of d a u g h t e r s . • « •

I I - MARRIAGE!

1. A g i r l should m.arry before she a t t a i n s puberty . . .

2 . A boy should marry before ho a t t a i n s pube- ty

3 . I' an should have the freedom t o take more than one v i f e a t a t ime.

4 . Won an should have the freedom to take more than one husband a t a t ime. . . .

5 . Ne i ther men nor wom.en should be a'lov/ou more than one spouse a t a time , . .

6 . A g i r l should have f u l l freedom in -hos lng / se l ec t rng her m.nrrlage p n r t n e r

7 . A boy should have full freedom in s e l e c t i n g h i s marr iage p a r t n e r . . .

B. P a r e n t s / g u a r d i a n s should have complete r i g h t s in choosing marr iage p a r t n e r s for t h e i r c h i l d r e n . . . .

9 . The laws rega rd ing polygamtts marr iage should be the same fo r men and women

I I I - DIVORCE: 1. A women should have the freedom

to d ivorce her husband wi thou t h i s consent

2. A man should have the freedom to d ivorce h i s wife wi thout h e r consent

3 . Freedom of d ivorce should be equal for both husband and wife . . . .

IV - PURD^ i

1. WoDien must reri a i n in purdah.

2. A woman's p lace i s in the house 3 . Women s h a i l d no t speak in the

p resence of males 4 . All r e s p e c t a b l e women should

al'sta^'n for expos ion thep'selves o u t s i d e r s

6, Vforen shoul l l e a v e thn honse only v/hen necos 'n ry ^nd never v.-'-thout a burn a.

• • • • • • • • •

• • •

T H A N K S

DEPAHl Er:T OF SOCIOLOGY ALIO ARK mSLIM ITNIVEIRSTTY ALCGAHi

1976-77

APPENDIX *B'

B I S L I O & R A P H Y

XXI

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1966

Ahmad, Aziz 1969

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Ahmad, Imtiaz 1966

Ahmad, Imtiaz 1970

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Bhaveja, M.E. 1964

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XXV

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