Relevant bibliographies by topics / Aligarh movement

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Academic literature on the topic 'Aligarh movement'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 May 2024

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Journal articles on the topic "Aligarh movement"

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Attaullah, Asadullah, and Niaz Ali. "The Aligarh Movement's Contributions to the Development of Modern Education in Khyber Pakhtunkhwa." Pakistan Journal of Humanities and Social Sciences 11, no. 1 (March 31, 2023): 548–54. http://dx.doi.org/10.52131/pjhss.2023.1101.0372.

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This research paper explores the detail background and establishment of Ali Garh Movement by Sir Syed Ahmad Khan in Indo Pak Sub Continent. This is historical study which aimed to explore the role of Aligarh movement which was a revolutionary movement because it lead to a new generation comprising of Muslim intellectual who paved the way for Muslim’s uplift. Various documents were used to analyze critically keeping in view the criteria of internal and external criticism as an important step in historical research. The selected documents were thus thoroughly and critically analyzed accordingly. This paper also reveals the Indian Muslim reluctance to the western education and culture and the efforts made by Sir Syed towards uplifting their educational conditions which has far reaching implications upon every aspect of the Muslims community of the Sub Continent. The paper also investigate the contributions of Aligarh Movement in the development of modern education in Khyber Pakhtunkhwa during the British rule. It also explain that almost all the socio educational movements in the province were more or less inspired from Aligarh Movement.
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TIGNOL, EVE. "Genealogy, authority and Muslim political representation in British India." Journal of the Royal Asiatic Society 30, no. 3 (June 17, 2020): 449–65. http://dx.doi.org/10.1017/s1356186320000243.

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AbstractThis article reflects on the significance of genealogy for Sayyids and other Muslim elites in British North India by exploring some literary productions and political endeavours of the Aligarh movement. At the end of the nineteenth century, poems recalling the extra-Indian origins of Muslim elites became increasingly popular, as Altaf Husain Hali's Musaddas best exemplified. Translating an anxiety of seeing their power and influence reduced in the colonial world, such nostalgic discourse, intertwining representations of lineage and authority, promptly entered the political realm. The genealogy rhetoric deployed in Urdu poetry played a significant role in sustaining the claims of the leaders of the Aligarh movement as they strove to bolster a cohesive sharīf community identity and secure political leadership during the anti-Congress propaganda of 1888 as well as to obtain advantages from British officials according to their so-called political importance. In this context, this article emphasises that in Aligarh's nostalgic poetry, the greatest political weight was put on belonging to the ashrāf category rather than to the Sayyids, who only occasionally feature in the sources.
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Mohomed, Carimo. "EDUCATION AND COMMUNITY CONSCIOUSNESS AMONG THE MUSLIMS OF BRITISH INDIA * EDUCAÇÃO E CONSCIÊNCIA DE COMUNIDADE POR ENTRE OS MUÇULMANOS DA ÍNDIA BRITÂNICA." História e Cultura 4, no. 2 (September 15, 2015): 156. http://dx.doi.org/10.18223/hiscult.v4i2.1632.

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<p><strong>Abstract: </strong>The object of analysis in this article is the Aligarh Movement, which was the base of the movement’s founder and guiding spirit, the influential modernist Sayyid Ahmad Khan (1817-1898), whose project to modernise Muslims was named after a town in the United Provinces that was home to its most important institutions, the Muhammadan Anglo-Oriental College (later, in 1920, Aligarh Muslim University) and the Muhammadan Educational Conference.</p><p><strong>Keywords</strong>: Aligarh; Sayyid Ahmad Khan; Muslim League; 19th Century; 20th Century.</p><p><strong>Resumo: </strong>O objeto de análise neste artigo é o <em>Aligarh Movement</em>, que foi a base do fundador do movimento e espírito orientador, o influente moderninsta Sayyid Ahmad Khan (1817-1898), cujo projeto de modernizar os Muçulmanos foi batizado em honra de uma cidade nas Províncias Unidas e que foi o lar para as suas mais importantes instituições, o Muhammadan AngloOriental College (posteriormente, em 1920, a Aligarh Muslim University) e a Muhammadan Educational Conference.</p><p><strong>Palavras-chave: </strong>Aligarh; Sayyid Ahmad Khan; Liga Muçulmana; Século XIX; Século XX.</p>
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Raza, Attif, Bakht Munir, and Ekaterina Gavrishyk. "Aligarh Movement: The Torchbearer of Modern Trends in Urdu Literature." Global Language Review VII, no. IV (December 30, 2022): 99–108. http://dx.doi.org/10.31703/glr.2022(vii-iv).08.

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Aligarh Movement can rightly be considered as the torchbearer of modern trends in Urdu literature as it introduced new trends in Urdu literature hitherto non-existent therein. The efforts of the exponents of the movement expanded the horizons of Urdu literature beyond poetry that too, in the past, was limited only to the praise of the beloved; it enabled Urdu literature to open up its folds to embrace new realities of life, thus paving the way for a utilitarian view of literature. It is justifiably credited with for laying the founding stone for new movements in Urdu Literature like Romanticism, Progressive Movement, and Halqa Arbab-e-Zauq. This movement is so prolific and holistic in its nature that it lefts imprints on every field of Urdu Literature and even after the lapse of more than 150 years, it is still relevant while finding out historic and literary genesis of various trends in Urdu literature.
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Belmekki, Belkacem. "A Nineteenth-Century Blueprint for Recasting the Muslim Mindset in British India." Oriente Moderno 101, no. 3 (December 28, 2021): 299–320. http://dx.doi.org/10.1163/22138617-12340266.

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Abstract The reformist endeavour famously known as the Aligarh Movement, initiated by the prominent Muslim intellectual Sir Sayyid Aḥmad Ḫān in the wake of the fateful happenings of 1857, indisputably represents a significant modernist movement among Indian Muslims in nineteenth-century British India. Despite having a limited base among the community, given its elitist character, the role that this movement played in shaping the Muslims’ destiny during the twentieth century cannot be overstated. As a reformist project, this movement set as its main objective the remodelling of the Muslim mindset as well as the resuscitation of the hitherto moribund community to bring it back to the mainstream. In line with this intention, the reform-minded Sayyid Aḥmad put forward an elaborate three-pronged scheme. This article, therefore, seeks to shed light on the Aligarh’s ambitious programme which targeted every aspect of Muslim life, political, religious and socio-cultural.
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Hasnain, Sameena. "علی گڑھ سکول کے مفکرین کی نظر میں اجماع کا مقام: محسن الملک کے حوالے سے ایک خصوصی مطالعہ." FIKR-O NAZAR فکر ونظر 58, no. 2 (December 31, 2020): 51–70. http://dx.doi.org/10.52541/fn.v58i2.1527.

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Except for a few initial centuries of Islamic history ,ijmā‘ has been considered the third basic source of the Sharī‘ah after the Qur’ān and Sunnah. It is often contended that a sort of consensus (ijmā‘) occurred amongst the jurists of medieval period which almost closed the door of independent reasoning (ijtihād). Though there were few exceptions, like Ibn Taymiyyah and others, who did not accept this position, these voices were few and far between and could not impact much. However, in the nineteenth and twentieth centuries, there were many scholars who challenged this consensus. Among them were those who were associated with Aligaṛh movement. This article discusses the position of Aligarh school on ijmā‘ with special focus on the writings of Nawāb Muḥsin al-Mulk.
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Mahajan, Sucheta. "Book review: Irfan Habib, A People’s History of India No. 30: The Indian National Movement Origins and Early Phase, to 1918." Studies in People's History 5, no. 2 (November 29, 2018): 241–45. http://dx.doi.org/10.1177/2348448918795924.

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Amrullah, Zen. "GERAKAN ALIGARH DI INDIA (REFLEKSI HISTORIS GERAKAN MODERNISME PENDIDIKAN SAYYID AHMAD KHAN)." journal TA'LIMUNA 10, no. 2 (October 2, 2021): 40. http://dx.doi.org/10.32478/talimuna.v10i2.772.

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Abstract: The existence of the domination of the western world, especially in the fields of science and technology, has given rise to the awareness of Muslim scientists to escape from this domination. And various efforts were made by Muslim reformers in order to restore the identity of Islam, which then the movement was called modernism, tajdid, ishlah, or renewal. One of the figures who organized this educational modernism movement was Sayyid Akhmad Khan from India with his Aligarh movement called scientific society. The reform made by Sayyid Ahmad Khan is that he puts the ideas of religious thought in the world of education. In addition, he also established educational institutions that can be used by all citizens and operated jointly by Hindus and Muslims. In this educational institution Sayyid Ahmad Khan integrates Islamic education with modern western education, so this has an impact on the western view of Muslims in India getting better
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JONES, JUSTIN. "The Local Experiences of Reformist Islam in a ‘Muslim’ Town in Colonial India: The Case of Amroha." Modern Asian Studies 43, no. 4 (July 2009): 871–908. http://dx.doi.org/10.1017/s0026749x08003582.

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AbstractThis paper discusses shifts within Islamic life, ritual and practice in the town of Amroha in the United Provinces of India, during the eventful period of approximately 1860–1930. Based primarily upon Urdu writings produced about or by Muslim residents of the town during this period, it examines the ways in which wider religious reformist movements such as those associated with Aligarh, Deoband and Bareilly were received and experienced within nearby smaller, supposedly marginal urban settlements. The paper argues that broader currents of religious reform were not unquestioningly accepted in Amroha, but were often engaged in a constant process of dialogue and accommodation with local particularities. The first section introduces Amroha and itssharifMuslim population, focusing upon how the town's Islamic identity was defined and described. The second section examines a plethora of public religious rites and institutions emerging during this period, includingmadrasas andimambaras, discussing how these were used by eminent local families to reinforce distinctly local hierarchies and cultural particularities. A third section considers public debates in Amroha concerning the Aligarh movement, arguing that these debates enhanced local rivalries, especially those between Shia and Sunni Muslims. A final section interrogates the growing culture of religious disputation in the town, suggesting that such debate facilitated the negotiation of religious change in a transitory social environment.
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Bano, Shadab. "Wahid Jahan, a Reformer's Wife and Partner in Muslim Women's Reform at Aligarh." Pakistan Journal of Women's Studies: Alam-e-Niswan 25, no. 1 (June 28, 2018): 01–14. http://dx.doi.org/10.46521/pjws.025.01.0051.

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As the Muslim women’s question was articulated by men in the ‘reform’ movement (as in other communities), the participation of women was also by their (male) design; many times, women’s reform activities were seen as evidence of their own (male) progress. This paper examines the role of women initiated in the reform movement and the ‘role model’ they were expected to play, especially if educated and wedded to one active in ‘reform.’ The paper takes up the study of Wahid Jahan in reform, wife of Sheikh Abdullah, a pioneer in Muslim women’s education at Aligarh in the early twentieth century. Initiated in reform by her husband, and expected to follow his guidelines in all-important matters like being a ‘good wife’, her life would still be worthwhile to explore if the wife’s commitment and initiatives moved beyond the expectations or dictates of her husband. The paper thus, through biographical writings on Wahid Jahan, seeks to examine the larger question of reform normative and wife’s agency; whether it was possible for a wife as subordinate partner in reform and agent at home, to extend spaces for women both in the family and the school, or to separate herself from her roles.
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Dissertations / Theses on the topic "Aligarh movement"

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Hopf, Arian [Verfasser]. "Translating Islam, Translating Religion : Conceptions of Religion and Islam in the Aligarh Movement / Arian Hopf." Heidelberg : CrossAsia E-Publishing, 2021. http://d-nb.info/1229238573/34.

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Ruswan, 1968. "Colonial experience and muslim educational reforms : a comparison of the Aligarh and the Muhammadiyah movements." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27968.

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This thesis is a comparative study of the educational reforms initiated by the Aligarh and Muhammadiyah movements in India and Indonesia respectively. It covers three main points: Ahmad Khan's and Ahmad Dahlan's educational philosophy; the educational system of the Muhammadan Anglo-Oriental College (MAOC) and Muhammadiyah schools; and the impact of the educational reforms of the two movements to Muslim education in general in the two countries. As will be explained in this thesis, Ahmad Khan and Ahmad Dahlan were deeply concerned with economic and social problems faced by the Muslims due to colonial policies. Both scholars came to the conviction that education was one of the most important ways to solve those problems. The two scholars, therefore, each contrived to design a new system of education for Muslims, which would produce graduates capable of meeting the new demands of the changing socio-political context while retaining their faith. Their ideas were eventually realized in the establishment of the MAOC and the Muhammadiyah schools, respectively. Even though these two institutions were unable to satisfy all Muslim aspirations, they succeeded in making Muslims in India and Indonesia aware of the need for pragmatic education, which was to contribute to the empowerment of Muslims in the colonial era.
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Ruswan. "Colonial experience and Muslim educational reforms, a comparison of the Aligarh and the Muhammadiyah movements." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape16/PQDD_0006/MQ37234.pdf.

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Books on the topic "Aligarh movement"

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The Aligarh movement: A concise study. Aligarh: Educational Book House, 1999.

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Ḥusain, Maẓhar. ʻAlīgaṛh taḥrīk: Samājī aur siyāsī mut̤ālaʻah. Naʼī Dihlī: Anjuman Taraqqī-yi Urdū, Hind, 1993.

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Maulānā Āzād, Sar Sayyid, aur ʻAlīgaṛh. Naʼī Dihlī: Anjuman Taraqqī-yi Urdū, Hind, 1992.

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A, Nizami Z., Umar Ghulam Major General, and Arif Mazhar Ali Khan, eds. Reflections on Sir Syed and the Aligarh movement. Karachi: Fazleesons, 1998.

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Ḥāmid, Sayyid. Nuqūsh-i jāvīd: Sar Sayyid, ʻAlīgarh taḥrīk aur Muslim Yūnīvarsiṭī par mushtamil Sayyid Ḥāmid kī taḥrīron̲ kā ḥasīn intik̲h̲āb. Naʼī Dihlī: Āʼīḍiyā Kamyūnikeshans, 2000.

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Sar Sayyid Aḥmad K̲h̲ān aur un ke Rufqā kā ʻAlīgaṛh Tahrīk men̲ Kirdār aur Maujudah Daur se is kī Munasbat (2006 Ravalpindi, Pakistan). Research papers: Presented at the Golden Jubilee seminar of Sir Syed Public School, Tipu Road, Rawalpindi held on 8th Nov. 2006. Rawalpindi: Sir Syed Public School, 2006.

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Urdū fikshan aur ʻAlīgaṛh: Urdu fiction aur Aligarh. New Delhi: Faraḥ Jāved, 2013.

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Qāʼid-i Aʻz̤am, ʻAlīgaṛh taḥrīk aur Balocistān. Koʼiṭah: [s.n.], 2001.

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Riz̤vī, Sayyid Ṣamad Ḥusain. Sar Sayyid kī Alīgaṛh taḥrīk kā muk̲h̲taṣar taʻāruf. Karācī: Sar Sayyid Yūnīvarsiṭī āf Inginīʼyaring ainḍ Teknālojī, 1999.

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Armān, Ṣiddīqah. Sar Sayyid taḥrīk kā radd-i ʻamal. Karācī: Sar Sayyid Yunīvarsiṭī Pres, 1999.

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Book chapters on the topic "Aligarh movement"

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Azam, Naiyer. "Sir Syed's Aligarh Movement and Muslim Women Discourses." In Islam in India, 211–32. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003400202-14.

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Pernau, Margrit. "Tahzib ul Akhlaq." In Emotions and Modernity in Colonial India, 71–95. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199497775.003.0004.

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Chapter 4 focuses on the specific emotions which gained importance in educating Indian Muslims for modernity. The chapter largely focuses on writings of men who identified with the Aligarh movement. It shows that while this movement is often identified with enlightenment and rationalism, Aligarh was also the space for an important debate on emotions and on the need to feel strongly if the community, the religious, but also the national community was to come out victorious in the struggle for survival. The chapter looks first at which emotions books on morality, written from the second half of the nineteenth century onward, describe and prescribe, and at the moral education they wanted to spread through them; second, at reformist journals for their debates on the respective importance in education of ta’lim, the imparting of knowledge, and tarbiyat, the training of habits; and finally, at the exhortation in journals and newspapers to develop an emotional mindset which was increasingly politically connoted and action oriented.
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"Early Encounters with Urdu Literature." In A Life in Urdu, edited by Marion Molteno, 19—C2.P70. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9789391050948.003.0002.

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Abstract Extracts from Russell’s autobiography, Part II (Losses, Gains): describes studying Urdu at the School of Oriental & African Literature in London. Being already fluent he was shocked to discover how difficult he found the literature, which used a vastly bigger vocabulary and drew on Persian literary genres unfamiliar to him. He describes the differing styles of teaching of his teachers: Harley, Bilgrami, and Judd, and his debt to each; the absence of appropriate learning tools like dictionaries and course books; his response to particular writers: Nazir Ahmad, Sarshar, Azad, Hali, and the challenges of understanding the ghazal form. He then spent a year in South Asia studying in mostly Aligarh, hosted by Zakir Husain, the Vice Chancellor, and learning from mother-tongue Urdu speakers, most significantly Khurshidul Islam. He got to know writers of the Progressive Writers Movement in several cities, including Lahore with Faiz.
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Weiss, Anita M. "The Slow Yet Steady Path to Women ‘s Empowerment in Pakistan." In Islam, Gender, & Social Change, 124–43. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195113563.003.0007.

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Abstract The status and position of women in Pakistan and their subsequent access to power have undergone substantive change since the onset of the twentieth century. Muslim women in nineteenth-century India faced uphill struggles in easing some of the extreme restrictions on women ‘s activities associated with purdah, restricting polygamy, ensuring women ‘s legal rights under Islamic law which Muslims perceived had been taken away under British civil law, and in introducing female education. In the 1870s, Sir Syed Ahmad Khan advocated modern education as the only means for emancipation of Muslims under the British. In 1880, he developed the Mohammedan Educational Conference to propagate his message, now referred to as the Aligarh Movement. However, it was not until 1896 that the Conference formed a women ‘s section, and three years later opened its first girls ‘ teacher-training school, which laid a foundation for the education of Muslim girls. Progress was slow; by 1921, only four out of every thousand Muslim females had enjoyed the benefits of formal education.
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Uberoi, J. P. S. "The Student Question." In Mind and Society, edited by Khalid Tyabji, 32–38. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495986.003.0006.

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This chapter provides a discussion of student movements in Paris, China, Afghanistan and India. There is a treatment of the estrangement between the gurukul and the college, between Aligarh and Deoband, the problem of colonized self-estrangement of the mind which results in a deprivation of vitality and authenticity in intellectual labour. Some of the topics discussed here are the student revolt and the student rush, the colonial legacy in the erstwhile colonized world, students participation in university processes, the need for a participatory system in both academics and organization, student leadership, the constitution and functioning of students’ unions, the university as a corporate academic community and teachers’ organizations.
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