Academic literature on the topic 'Jama Masjid (Delhi, India)'

Abstract Gull Mohammad is shifted to a madrasa in Muzaffarnagar, as the maulvis all are too nervous of being accused of keeping a Kashmiri ‘terrorist’ boy in their madrasa in New Delhi. In Muzaffarnagar, he witnessed rioting and the torching of Muslim homes and bastis. The survivors were surviving in the most difficult situations. He starts dishwashing in a roadside dhaba but was kicked out because of his ‘Kashmiri’ name and features! A local Muslim, erstwhile zamindar, sees his plight and of several other children, stuffs them in his jeep, undertakes a long road journey and shifts them to Lucknow . . . He tells these boys that the Babri Masjid demolition and the subsequent rioting impacted him to a great extent.

Abstract Chapter I, Founding of an Institution and Its Journey, is about the founding of the institutions on the campus of Madrasa Ghaziuddin. The establishment of the Anglo Arabic School in 1872 and its growth till 1947 has been explored. The chapter discusses in brief about the founder of the madrasa, Ghaziuddin Khan, the establishment of the Delhi College and its shutting down to give way to the establishment of a college at Lahore. The setting up of the school in 1872 and its shifting to the campus at Ajmeri gate is discussed. The chapter goes on to discuss the controversy around the shias and sunnis at the college and the Itimaduddaulah fund. Progress of the school and the performance of the students provide interesting information. Appointment of C. Eyre Walker as the principal, the growth of the institution to a degree college and the setting up of a girls’ school with an endowment made by a resident of Meerut, Mohammed Ahmad. There is a brief discussion on the relationship of the school with institutions like the Jama Masjid and the Fatehpuri Mosque committees and the financial support extended by them to the school in times of need. The inauguration in 1938 of a new ‘Anglo Arabic College and Schools Society’ and the passing of the control of the schools and college in the hands of the Muslim community of Delhi.

Abstract This chapter delineates key patterns of Muslim marginalization in contemporary New Delhi within the context of rising Hindu majoritarianism in India. Since the controversial demolition of the historic Babri Masjid, a mosque in Ayodhya, Uttar Pradesh (1992), and the communal riots that followed, Muslim ghettoization has deepened through systematic exclusion from mixed-religion neighborhoods. The chapter thus proposes that Islamophobia be understood as a gradual material process of peripheralization, infrastructural exclusion, and municipal disconnection alongside its more spectacular forms. It further explores the spatial predicates of a three-month-long sit-in led by the women in the Muslim-majority locality of Shaheen Bagh. This protest was triggered by the Citizenship Amendment Act (2019). In examining how Shaheen Bagh emerged as a site of protest against both exclusionary national citizenship and legacies of urban exclusion, the chapter draws linkages between infrastructures of Muslim exclusion and the new terrains of national and urban citizenship upon which the struggle against Islamophobia plays out in contemporary India.

Bayana and its region preserves monuments of the Ghurid conquerors of India, among them Muḥammad ibn Sām’s army commander Bahāʾ al-dīn Ṭughrul. The Chaurasī Khamba Mosque at Kaman and the Ukhā Mandīr Mosque (the Jāmiʿ of Bayana, now converted to a temple) and the ʿĪdgāh – the earliest surviving prayer wall in India – where the army or whole town could congregate are surveyed and the concept of the ʿīdgāh or namāzgāh in the Iranian world (Khurāsān) is discussed with examples from Amul, Shiraz, Bukhara, Yazd, Isfahan, Bust, Turuq and Mashhad as well as in India at Nagaur, Badaon, Delhi, Rapri and Jalor. The extension of the Jāmiʿ in the Khaljī period (the Ukhā Masjid) as well as the Tughluq remains outside the town are surveyed and illustrated, and the development of technology from trabeate to arcuate elements is discussed, along with how purpose-built elements were favoured over temple spoil once power was established.