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Journal articles on the topic 'Sir Sayyid Ahmad Khan'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Amir, Ahmad Nabil. "Sir Sayyid Ahmad Khan dan Gerakan Pembaharuan di Aligarh." el-Buhuth: Borneo Journal of Islamic Studies 2, no. 2 (2020): 133–42. http://dx.doi.org/10.21093/el-buhuth.v2i2.2288.

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Kertas ini mengkaji usaha dan sumbangan Sir Sayyid Ahmad Khan dalam mempelopori gerakan islah dan pembaharuan di Aligarh Muslim Universiti. Ia menyorot sejarah awal perjuangan beliau dalam menubuhkan Aligarh bagi mencetuskan kebangkitan akliah dan menggerakkan usaha modernisasi pendidikan Islam. Metodologi kajian adalah berdasarkan kaedah induktif, dan deduktif dengan menganalisis penulisan tentang Sir Sayyid dan pemikirannya serta sumbangannya dalam pembangunan Aligarh dan cuba merumuskan pandangan dan sumbangan yang diberikan dari perjuangan dan gerakan intelektual ini kepada pembaharuan dan

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2

Minault, Gail. "Sayyid Mumtaz Ali and ‘Huquq un-Niswan’: An Advocate of Women's Rights in Islam in the Late Nineteenth Century." Modern Asian Studies 24, no. 1 (1990): 147–72. http://dx.doi.org/10.1017/s0026749x00001190.

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Sometime in the late 1890s, Sayyid Mumtaz Ali visited Aligarh and happened to show Sir Sayyid Ahmad Khan the manuscript of his treatise in defense of women's rights in Islamic law, Huquq un-Niswan. As he began to read it, Sir Sayyid looked shocked. He then opened it to a second place and his face turned red. As he read it at a third place, his hands started to tremble. Finally, he tore up the manuscript and threw it into the wastepaper basket. Fortunately, at that moment a servant arrived to announce lunch, and as Sir Sayyid left his office, Mumtaz Ali snatched his mutilated manuscript from th

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3

Wright, Denis. "Sir Sayyid Ahmad Khan and the Indian National Congress." Australian Journal of Politics & History 35, no. 3 (2008): 364–73. http://dx.doi.org/10.1111/j.1467-8497.1989.tb01297.x.

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4

Belmekki, Belkacem. "Muslim Volte-Face." Anthropos 116, no. 1 (2021): 67–76. http://dx.doi.org/10.5771/0257-9774-2021-1-67.

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The post-1857 revolt era represents one of the highly eventful phases in the history of the Muslims in British India. Perhaps the most striking event was the U-turn that occurred in the minds of the Muslim elite by the turn of the century whereby they became convinced that the old advice preached by the late community leader, Sir Sayyid Ahmad Khan, regarding aloofness from politics was no longer helpful to the cause of their co-religionists. This change of heart was, in fact, spurred by new challenges that the Muslims of India were facing in the light of the new context in the Indian subcontin

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Hopf, Arian. "Translating Science—Comparing Religions." Contributions to the History of Concepts 16, no. 1 (2021): 63–88. http://dx.doi.org/10.3167/choc.2021.160104.

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Sir Sayyid Ahmad Khan (1817–1898) was a prominent South Asian reformer of Islam who focused on the reconciliation of science and Islam in his most influential texts. This article aims to analyze the implications of science becoming the dominant discourse in nineteenth-century South Asia for the conception of Islam and religion in general. Sayyid Ahmad is an intriguing example because he actively participated in religious as well as scientific discourses since as early as the 1830s. After a concise outline of his early writings, his stances toward science and reason shall be compared with his l

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Hopf, Arian. "Translating Science—Comparing Religions." Contributions to the History of Concepts 16, no. 1 (2021): 63–88. http://dx.doi.org/10.3167/choc.2020.160104.

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Abstract Sir Sayyid Ahmad Khan (1817-1898) was a prominent South Asian reformer of Islam who focused on the reconciliation of science and Islam in his most influential texts. This article aims to analyze the implications of science becoming the dominant discourse in nineteenth-century South Asia for the conception of Islam and religion in general. Sayyid Ahmad is an intriguing example because he actively participated in religious as well as scientific discourses since as early as the 1830s. After a concise outline of his early writings, his stances toward science and reason shall be compared w

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7

Guenther, Alan M. "Christian Responses to Ahmad Khan's Commentary on the Bible." Comparative Islamic Studies 6, no. 1-2 (2011): 67–100. http://dx.doi.org/10.1558/cis.v6i1-2.67.

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When Sir Sayyid Ahmad Khan began publishing a commentary on the Bible in 1862, he intended the work to dispel the distrust between the Muslim and Christian communities that the Revolt of 1857 had heightened. While the Christians who responded to his efforts did laud his clarification of the traditional Muslim position on the trustworthiness of the Christian Scriptures, they generally interpreted the commentary in light of their own efforts to bring Christianity and civilization to India. They saw Ahmad Khan’s work to be a sign that Muslim prejudices and defences against Christianity were crumb

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8

ABD. RAHMAN, MUDA ISMAIL. "The Interpretation of the Birth of Jesus and his Miracles in the Writings of Sir Sayyid Ahmad Khan." Islam and Christian–Muslim Relations 14, no. 1 (2003): 23–31. http://dx.doi.org/10.1080/09596410305259.

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9

Green, Nile. "The Trans-Border Traffic of Afghan Modernism: Afghanistan and the Indian “Urdusphere”." Comparative Studies in Society and History 53, no. 3 (2011): 479–508. http://dx.doi.org/10.1017/s0010417511000223.

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In October 1933, two motorcars drove out of Peshawar towards the Khyber Pass carrying a small delegation of Indian Muslims summoned to meet the Afghan ruler Nadir Shah in Kabul. While Nadir Shah had officially invited the travelers to discuss the expansion of the fledgling university founded a year earlier in Kabul, the Indians brought with them a wealth of experience of the wider world and a vision of the leading role within it of Muslim modernists freed of Western dominance. Small as it was, the delegation could hardly have been more distinguished: it comprised Sir Muhammad Iqbal (1877–1938)

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10

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 (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 Cent

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11

LELYVELD, DAVID. "Next year, if grain is dear, I shall be a Sayyid: Sayyid Ahmad Khan, colonial constructions, and Muslim self-definitions." Journal of the Royal Asiatic Society 30, no. 3 (2020): 433–48. http://dx.doi.org/10.1017/s1356186320000024.

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AbstractBritish social surveys and census statistics defined ‘Sayyid’ as a caste identity, while often casting a sceptical eye on the authenticity of genealogical claims associated with the concept. The article examines how Muslims, especially Sayyid Ahmad Khan, participated in the formulation of the concept of Sayyid identity and status. Islamic ideology and practice have long wrestled with conflicting claims of religious equality and hierarchical status, often based on concepts of sacred lineage. From his earliest writings Sayyid Ahmad Khan (1817–98) emphasised his descent from the Prophet M

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Wasti, Syed Tanvir. "Sir Syed Ahmad Khan and the Turks." Middle Eastern Studies 46, no. 4 (2010): 529–42. http://dx.doi.org/10.1080/00263200903251468.

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13

Maghribi, Hamdan. "التفسير العقلاني للقرآن: موقف أحمد خان من التفسير بالرأي". DINIKA : Academic Journal of Islamic Studies 2, № 3 (2017): 361. http://dx.doi.org/10.22515/dinika.v2i3.1083.

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Qur’anic interpretation with a rational style usually led to controversy. It gives a large portion for the mind to explore the scripture interpretation realm. Nevertheless, a rational style of interpretation is required to open the horizon of Qur’anic exegesis, especially with regard to kauniyah verses. Sir Syed Ahmad Khan, one of the reformist thinkers of India, gave a large portion of the Qur'anic interpretation. He gave a wide ratio of freedom in interpreting and understanding the Qur'an. Based on his works, this paper finds that Khan has not paid much attention to the Islamic scholastic th

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Ramsey, Charles M. "Sir Syed Ahmad Khan, Muslim Renaissance Man of India: A Bicentenary Commemorative Volume." Islam and Christian–Muslim Relations 28, no. 4 (2017): 524–25. http://dx.doi.org/10.1080/09596410.2017.1351096.

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15

Ahmad Parray, Tauseef. "Hindistan’da Sömürgeciliğe Karşı Müslüman Tepkisi: Sir Sayyid Ahmad Khan’ın Eğitim Reformları ile Üzerine bir Çalışma." History Studies International Journal Of History Volume 4 Issue 3, no. 4 (2012): 153–71. http://dx.doi.org/10.9737/hist_570.

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16

Zirinsky, Michael P. "Imperial Power and Dictatorship: Britain and the Rise of Reza Shah, 1921–1926." International Journal of Middle East Studies 24, no. 4 (1992): 639–63. http://dx.doi.org/10.1017/s0020743800022388.

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[Reza Khan] seemed to me a strong and fearless man who had his country's good at heart. —Sir Edmund Ironside, recalling late 1920 Reza… has never spoken for himself, nor… [his] Government… but only on behalf of his country… —Sir Percy Loraine, January 1922 He is secretive, suspicious and ignorant; he appears wholly unable to grasp the realities of the situation or to realise the force of the hostility he has aroused. —Harold Nicolson, September 1926 I fear we can do nothing to humanise this bloodthirsty lunatic. —Sir Robert Vansittart, December 1933 Born in obscurity about 1878 and soon orphan

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Belmekki, Belkacem. "Sir Sayyid Ahmad Khan’s Framework for the Educational Uplift of the Indian Muslims during British Raj." Anthropos 104, no. 1 (2009): 165–72. http://dx.doi.org/10.5771/0257-9774-2009-1-165.

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Arikarani, Yesi. "Pendidikan Islam di Mesir, India, dan Pakistan." EL-Ghiroh 16, no. 01 (2019): 87–112. http://dx.doi.org/10.37092/el-ghiroh.v16i01.76.

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Islamic education enters along with the early history of Islam in the form of civilization such as the Egyptian culture of the pyramids, sphinxes, obelisks, and hieroglyphics. the figures who have contributed to the field of education are Muhammad Abduh, Sayyid Ahmad Khan, and Muhammad Ali Jinnah. The application of education between Egypt, India, and Pakistan is almost the same, namely making compulsory education for their citizens. The existence of public and religious/Madrasah educational institutions as well as public and religious high schools / universities. Different curriculum. Applica

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19

Maghribi, Hamdan. "دراسات في علوم القرآن المعاصر: موقف السر سيد أحمد خان من إعجاز القرآن الكريم". HUNAFA: Jurnal Studia Islamika 13, № 1 (2016): 119. http://dx.doi.org/10.24239/jsi.v13i1.416.119-150.

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This paper deals with the I’jaz Alquran according to Sir Syed Ahmad Khan. It is concluded that Khan toughly emphasized his interpretation concept on rationalism. Khan also applied it for Quranic studies, such as emphasizing on rational and scientific facts that negate several metaphysical and invisible issues contained in Qur’an. Following his view on the prophets’ miracle which is irrational and unacceptable for human mind. Again, the concept of I’jaz Alquran is also one of Khan’s thought on rationality, though he acknowledged the great literary contents of Quran, as well he uncategorized it

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20

Dar, Owais Manzoor. "Mediating Islam and Modernity: Sir Syed, Iqbal, and Azad." American Journal of Islamic Social Sciences 36, no. 4 (2019): 128–31. http://dx.doi.org/10.35632/ajiss.v36i4.667.

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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifest

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21

NAIM, C. M. "Syed Ahmad and His Two Books Called ‘Asar-al-Sanadid’." Modern Asian Studies 45, no. 3 (2010): 669–708. http://dx.doi.org/10.1017/s0026749x10000156.

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AbstractThe earliest writings of Sir Syed Ahmad Khan (1817–1898), the famous Muslim social reformer and educationist, were in the field of History, including two books on the monuments and history of Delhi that bear the same title, Asar-al-Sanadid. This paper compares the first book, published in 1847, with the second, published in 1854, to discover the author's ambitions for each. How do the two books differ from some of the earlier books of relatively similar nature in Persian and Urdu? How radically different are the two books from each other, and why? How and why were they written, and wha

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22

Stepanyants, M. T. "Philosophical and Worldview Grounds of Political Islam of India and Pakistan." Islam in the modern world 16, no. 1 (2020): 127–46. http://dx.doi.org/10.22311/2074-1529-2020-16-1-127-146.

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The history of the Muslim world conﬁrms the universality of the mutual interaction of existence and consciousness. Since the nineteenth century, the main challenges of the time have required from the umma mobilization and joint uniﬁcation, initially in the name of liberation from colonialism and later — from the negative effects of globalization. Hence the natural and justiﬁable emergence of what can be called political Islam. The article is devoted to Muslim thinkers who had the greatest inﬂuence on public consciousness in India before and after its partition (1947) into India and Pakistan. T

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23

TIGNOL, EVE. "A Note on the Origins of Hali'sMusaddas-e Madd-o Jazr-e Islām." Journal of the Royal Asiatic Society 26, no. 4 (2016): 585–89. http://dx.doi.org/10.1017/s1356186316000080.

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Published in 1879 in theTahzīb ul-Akhlāqas well as in book form, Maulana Altaf Husain Hali'sMusaddas on the Ebb and Flow of Islam(better known asMusaddas-e Hālī) is a unique text. The poem, which recalls a glorious Islamic past and mourns its decline in India, both drew on the Urdushahr āshobtradition that had developed since the eighteenth century as well as innovatively developed a very Arabic “flavour” and style that was uncommon at the time. While C. Shackle and J. Majeed have analysed Hali's use of typical Arabic literary devices in their excellent study and edition of theMusaddas, they c

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Haque, Munawar. "SAYYID ABUL AÑLÓ MAWDÕDÔ’S VIEWS ON IJTIHÓD AND THEIR RELEVANCE TO THE CONTEMPORARY MUSLIM SOCIETY." Journal of Islam in Asia (E-ISSN: 2289-8077) 6, no. 2 (2010): 121. http://dx.doi.org/10.31436/jia.v6i2.20.

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Abstract The purpose of this article is to explore the views of Sayyid Abul AÑlÉ MawdËdÊ[1] on ijtihÉd.[2] It intends to trace the origins of MawdËdÊ’s ideas within the social, cultural and political context of his time, especially the increasing influence of modernity in the Muslim world. The study will show that MawdËdÊ’s understanding of ijtihÉd and its scope demonstrates originality. For MawdËdÊ, ijtihÉd is the concept, the process, as well as the mechanism by which the SharÊÑah,[3] as elaborated in the Qur’Én and the Sunnah[4] is to be interpreted, developed and kept alive in line with th

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Dar, Owais Manzoor. "Mediating Islam and Modernity." American Journal of Islam and Society 36, no. 4 (2019): 128–31. http://dx.doi.org/10.35632/ajis.v36i4.667.

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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifest

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Toipah, Toipah. "TAFSIR AL-QUR’AN ATAS PROBLEMATIKA LINTAS AGAMA: KAJIAN ATAS TAFSIR TARJUMAN AL-QUR’AN KARYA MAWLANA ABUL KALAM AZAD." QOF 1, no. 1 (2017): 65–77. http://dx.doi.org/10.30762/qof.v1i1.930.

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This article discusses the book of tafsir, Tarjuman al-Qur'an, by Mawlana Abul Kalam Azad (W. 1958 AD). Azad is one of the commentator (of the Qur’an) and politicians who were born in the minority in India, where India is a predominantly Hindu country. In this case, Azad wants Islam and Hinduism to co-exist. Azad thought is considered controversial because the Islamic reformers in India, we can call Sayyid Ahmad Khan who crave a separate country that became a home for Muslims. Azad has an offer of interpretation that is different from other commentators of his time related to the unity of reli

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Ashraf, Muhammad, та Prof Dr Muhammad Idrees Lodhi. "برصغیر میں اردوسیرت نگاری کا عقلی منہج ایک تحقیقی جائزہ". rahatulquloob 3, № 2(2) (2019): 179–91. http://dx.doi.org/10.51411/rahat.3.2(2).2019.213.

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Sirah writing is such a marvelous and comprehensive subject upon which a number of writers have worked. In sub-continent (Indo-Pak) a large number of scholars served hard for the evaluation and presentation of Islam. As it is obvious that western powers have ruled this region for almost one hundred years, so their civilization and thoughts have left profound impact upon the natives. Some intellectuals among Muslims were deeply impressed by western thoughts and they tried to co-relate the both school of thoughts. Such scholars strived to adjudge Sirah on western parameters of rationalism.

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KHAN, MUHAMMAD AMIR AHMAD. "Local Nodes of a Transnational Network: a case study of a Shi‘i family in Awadh, 1900–1950." Journal of the Royal Asiatic Society 24, no. 3 (2014): 397–413. http://dx.doi.org/10.1017/s1356186314000078.

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AbstractThis article studies two generations of the Mahmudabad family, which was one of the largest Muslim landholding families in India: Maharaja Sir Muhammad ‘Ali Muhammad Khan and Raja Muhammad Amir Ahmad Khan. The family were Twelver Shi‘as and hailed from Mahmudabad in Awadh. Specifically, it shows how intra-community links of marriage and kinship facilitated a flow of ideas, information and people and therefore created new networks. The article then explores these connections through the example of the Madrasa’t-ul Wa‘izeen, which was founded by the Maharaja and its two main publications

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Ezzat, Heba Raouf. "Islam and Modernity." American Journal of Islam and Society 16, no. 3 (1999): 125–29. http://dx.doi.org/10.35632/ajis.v16i3.2109.

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The relation between Islam and modernity is a controversial topic and draws theattention of both Mush and non-Muslim scholars. Islam and Modernity bringstogether the ideas of a number of contemporary modernist and liberal Muslimthinkers and examines their ideas, which attempt to respond to the challenges ofthe postcolonial situation. The book comprises a collection of articles that analyzethe thought of a wide variety of figures from North Africa, Egypt, Syria, Iran, andIndia and from both Sunni and Shi’i backgrounds. In so doing, it attempts to presenta new “map” that goes beyond the usual ca

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Mujahid, Sharif al. "Economic Ideas of the Quaid-i-Azam." Pakistan Development Review 40, no. 4II (2001): 1155–65. http://dx.doi.org/10.30541/v40i4iipp.1155-1165.

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The present paper consists of four parts. First, it is argued why the Quaid-i- Azam, Mohammad Ali Jinnah (1876-1948), concentrated for the most part on political issues and political freedom, why he went in for Islam as the cultural metaphor in arguing the case for Pakistan, and why he opted for couching his marathon (1937-47) discourse in Islamic terms. Second, the legacy in terms of the primacy of economic factors in propelling a colonised people towards political emancipation Jinnah had received from the historic realm and his own background— in particular, the economic bias in his family b

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Lelyveld, David. "Sayyid Aḥmad K̲hān̲ (ed. Aṣg̲h̲ar ʿAbbās): Sar Sayyid kā safar nāmah, musāfirān-i Landan: maḥ tāzah iz̤āfaun, muqaddamah, farhang aur taʿlīqāt. 296 pp. ʿAlīgaṛh: Ejūkeshnal Buk Hāʾūs, 2009. Rs. 250. - Syed Ahmed Khan (trans. and ed. Murhirul Hasan and Nishat Zaidi): A Voyage to Modernism. xi, 252 pp. Delhi: Primus Books, 2011. Rs. 950. ISBN 978 93 80607 07 8." Bulletin of the School of Oriental and African Studies 76, № 1 (2013): 146–48. http://dx.doi.org/10.1017/s0041977x12001644.

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Mughal, Munir Ahmad. "Sir Sayyid Ahmad Khan (1818-1897) - A Stalwart of Islamic Ideology in the Subcontinet." SSRN Electronic Journal, 2012. http://dx.doi.org/10.2139/ssrn.2064795.

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Gautier, Laurence. "The Cambridge companion to Sayyid Ahmad Khan." South Asian History and Culture, December 9, 2020, 1–3. http://dx.doi.org/10.1080/19472498.2020.1843947.

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Irfan, Lubna. "Sir Syed Ahmad Khan: The First Historical Archaeologist." Journal of history and social sciences 10, no. 1 (2019). http://dx.doi.org/10.22555/jhss.v10i1.90.

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Altaf Mian, Ali. "Islam as Critique: Sayyid Ahmad Khan and the Challenge of Modernity, By Khurram Hussain." Journal of the American Academy of Religion, December 1, 2020. http://dx.doi.org/10.1093/jaarel/lfaa067.

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Farahat, Omar. "Islam as Critique: Sayyid Ahmad Khan and the Challenge of Modernity, written by Khurram Hussain." Journal of Islamic Ethics, May 27, 2020, 1–5. http://dx.doi.org/10.1163/24685542-12340038.

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Asrori, Mohammad. "MENYINGKAP PERADABAN ISLAM KONTEMPORER DI ANAK BENUA INDIA." El-HARAKAH (TERAKREDITASI), December 30, 2009. http://dx.doi.org/10.18860/el.v0i0.438.

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Civilization and culture in the arm of the continent of India had<br />undergone the rise and fall since the colonialism era until the<br />independence day. It can be illustrated by the domination of political map which had existed since the arrival of foreign nation, especially England until they got their indepence. The condition of Indian society at that time was full of contradiction, religion coflicts, quarrelling, robbery, various race, certain group interest dominating, and etc. From this condition, it born many great islamic political figures like Syeh Ahmad Sirhindi, Shah

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Fayyaz Ali. "The Legacy of Sir Syed Ahmad Khan in the Field of Education." Mediterranean Journal of Social Sciences, September 1, 2011. http://dx.doi.org/10.5901/mjss.2011.v2n3p508.

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