MODERN RELIGIOUS AND SECULAR MOVEMENTS IN INDIA

Topic : ISLAM - Aligarh Movement & Aḥmadiyyah Movement

Submitted to : Rev. Lalhlimpuia
Submitted by : Lalremsanga BD IV Roll.no: 9
C. Lalremruata BD IV Roll.no 10

I. Aligarh Movement
Introduction
India, being a pluralistic society, has witnessed numerous political, social, religious, and regional
movements. The purpose of this paper is to examine the “Aligarh Movement”, which was one of
the significant socio-religious movements among the Indian Muslim community in the later
years of the 19th century.
1. Historical Origin of Aligarh Movement
Aligarh movement was undertaken by Syed Ahmed Khan to reform Muslim community,
mainly to uplift their political, educational and socio-religious condition which had undergone
great decline under the British rule. The background and condition of Muslim people need to be
analysed in order to understand the cause of the Aligarh movement within Islam community.
1.1. Muslim community under the British Rule: For centuries the Muslims had been the ruling
class in India. The coming of the British led to the downfall of the Muslims and the
disintegration of the Mughal Empire. The first phase of 1818-1905 brought distress to the Indian
Muslim as the British had eliminated the last vestiges of Muslim rule. The Mughal Kings were
exiled to Rangoon. Though they were rulers of India yet they were ruled over by the Britishers. 1
From the ruling class they relegated to second-class citizens. In 1835, Persian, the language of
the Muslims, which was the official language, was exchanged for English and the local
vernaculars. This change of language caused low morality among the Muslim community.
Another loss to the Muslim community was the abolition of government posts and some personal

1
Moanungsang, Towards Understanding Modern Religious and Secular Movements in India (Delhi:
Christian World Imprints, 2021), 157. Hereafter cited as Moanungsang, Towards Understanding Modern Religious
and Secular Movements in India…

1
status laws on the administration.2 This condition led the Muslim community to have negative
outlook towards the British and its tradition.
1.2. Muslim Reaction to British rule: For the loss of their ruling status and prestige to the
British many Muslim people came to believe that India was no longer a fit place for Muslims to
live.3 So, the Muslims took active part in the Great Mutiny of 1857 with the hope to regain their
power. The British blamed the Muslims for the anti-British uprising therefore they were forced
to ruthless punishment and merciless vengeance. 4 This rebellion of 1857 greatly increased the
gap between British and Muslim. Western Education including the study of English and modern
sciences were boycotted by the orthodox Muslims. They had the opinion that the educational
system of government and mission were instruments to destroy their young. Parents who sent
their children to such schools were to be regarded as infidels. 5 As a result of this negative
outlook, the Muslim community had no development in western education and material progress
introduced by the British.
1.3. Initiation of the movement by Syed Ahmed Khan: When the Muslim people were living
in low socio-religious and economic life there appeared the reformer Syed Ahmad Khan, who
attempted to change the low situation of the Muslim community in India. Thus, the socio-
religious reform and cultural movement founded by Syed Ahmed Khan is known as the ‘Aligarh
movement.’ It is mainly believed that the movement laid its core and origin in the city of Aligarh
and particularly the Muhammadan Anglo Oriental College that was established at the city in
1875.6 Accordingly, the movement was named as Aligarh movement.
Syed Ahmed Khan was born on October 17, 1817 in Delhi. His family had long and notable
governmental connections and his ancestors also claimed direct blood relationship with the
Prophets of Islam. At the age of 21 he entered into the British service against the wishes of his
family.7 He was intensely disturbed with the state of Muslims in a world dominated by European
Colonizing powers. He was influenced with the morality in religious teaching and he stood
against superstitious belief and practices. He attempted to revive the spirit of progress within the
2
L. Bevan Jones, The People of the Mosque: An Introduction to the Study of Islam with special Reference
to India (Delhi: ISPCK, 1988), 194. Hereafter cited as Bevan Jones, The People of the Mosque…
3
Bevan Jones, The People of the Mosque…194.
4
Moanungsang, Towards Understanding Modern Religious and Secular Movements in India…158.
5
Bevan Jones, The People of the Mosque…194.
6
A.R. Desai, Social Background of Indian Nationalism (Bombay: Popular Prakashan, 1948), 303.
Hereafter cited as Desai, Social Background of Indian Nationalism...
7
Wilfred Cantwell Smith, Modern Islam in India: A Social Analysis (Lahore: Minerva Book Shop, 1943),8.
Hereafter cited as Smith, Modern Islam in India…

2
Muslim community of India. He encouraged the Muslims to be in favour of western education
and he established colleges across India. He also criticized the influence of traditional dogma and
religious orthodoxy which had made most people suspicious of British influences.8

2. Purpose and Aim of Aligarh Movement

The Aligarh movement was initiated with the purpose and aim of uplifting the socio-religious,
political and economic condition of the Muslim people during the period of 19th century. Some of
the purpose and aim of the Aligarh movement were designed in response to its historical origin
and socio-religious motives.
2.1. Educational Purpose: The Aligarh movement aimed at spreading Western Education
among the Muslims without weakening their loyalty to Islam. The religious education reinforced
the secular education which was imparted in the educational institution it started. 9 Syed Ahmed
Khan suggested that contemporary History, English Language and Urdu be taught. He also
founded Translation Society (later named as Scientific Society), this society was to translate
works on modern arts, sciences, history, agriculture, mathematics and political economy etc. On
May 24, 1875 Muhammadan Anglo-Oriental College was established by Syed Ahmed Khan at
Aligarh. The College was modelled after Oxford and Cambridge with the purpose of imparting
both western education and Islamic religious instruction.10 Its aim was to address the educational
backwardness of the Indian Muslims in particular and Indians in general, by providing them
Western liberal, science and technical education in English language.
2.2. Social Purposes: Social reform in the Muslim society was another task undertaken by the
Aligarh movement. The Movement aimed at evolving a distinct social and cultural community
among the Indian Muslims more or less on modern lines. It condemned polygamy and the social
ban on widow-remarriage which, though permitted by Islam, had crept in among some sections
of the Muslims who were recent converts from Hinduism. 11 Syed Ahmed Khan worked actively
for certain social reforms. In particular, he challenged two ideas that purdah was a necessity for
Muslim whereas education was not. As a result of his work a college for Muslim women was

8
Moanungsang, Towards Understanding Modern Religious and Secular Movements in India…158.
9
Desai, Social Background of Indian Nationalism...303
10
Shamim Akhter, Faith and Philosophy of Islam (Delhi: Kalpaz Publications, 2009), 150.
11
Desai, Social Background of Indian Nationalism...303

3
founded in Aligarh.12 The movement attempt to eliminate social discrimination between men and
women among Muslim society.
2.3. Religious Purposes: Syed Ahmed Khan believed that there was need for change in the
religious outlook of Muslim people which made them underdeveloped in socio-economic and
religious life. The Aligarh movement was based on liberal interpretation of the Quran. It tried to
harmonize Islam with the modern liberal culture. 13 The movement stood for the supremacy of
reason and emphatically opposed the blind acceptance of all that had been handed down. Syed
tried to prove that Islam is a respectable religion also for modern western standards. He
emphasised on the moral principle of the Quran trying to bring out its relevancy and implication
to the society in his own day. 14 Thus, reinterpretation of the Quran based on reason and to avoid
traditional system of beliefs which opposed modern development turned out to be one of the
main purposes of Aligarh movement.

3. Impact of Aligarh Movement:

The Aligarh Movement had a great impact on Indian society, particularly the Muslim
community. Here are some points regarding the Impact of Aligarh Movement:
3.1. Saving Indian Muslims: The religious scholars teaching in the Madrassas played a crucial
role in preventing Islam from being banned in the Subcontinent after the 1857 Rebellion. The
leaders and workers of the Aligarh Movement, led by Sayed Ahmed Khan, were responsible for
saving Indian Muslims from severe persecution by the British. They persuaded the British of the
good intentions of Indian Muslims and made efforts to integrate Indian Muslims by encouraging
them to pursue Western education.
3.2. Multi-dimensional Impact: The Aligarh Movement had a significant impact on other
movements during the 19th century, leading to the emergence of various socio-religious
movements. It brought about a new style of Urdu literature, departing from the academic and
rhetorical approach to a simpler style that helped Muslims better understand the goals of the
movement. By the early 1900s, the Aligarh Movement had paved the way for other movements
such as the Khilafat Mosvement and the Pakistan Movement being the most notable ones.

12
Bevan Jones, The People of the Mosque…197.
13
Desai, Social Background of Indian Nationalism...303
14
Smith, Modern Islam in India…13.

4
3.3. Impact on Educational Thinkers: In 1886 Syed Ahmed Khan founded the all India
Muhammadan Educational Conference which promoted western learning among Muslims. The
Aligarh Movement was joined by a number of influential Muslims – educators, writers, poets
and theologians all dedicated to the modernization of Islam in India. 15 The annual Educational
Conferences held throughout the country played a significant role in promoting education among
Muslims and had an influence on the establishment and growth of institutions such as Aligarh
Muslim University, Osmania University, Dacca University, Anjuman-i-Tarqqi Urdu, Jamia
Millia Islamia, Dar-ul-Uloom Nadva, Lucknow, and Dar-ul-Musannfafin, Azamgarh.
3.4. Khilafat Movement: The Khilafat Movement marked a significant turning point in Indian
history as it became the inaugural instance of the Indian people collectively organizing
themselves to fight for their political rights. It was the dedicated efforts of the students and
alumni from Aligarh University that initiated and guided this movement.
3.5. Pakistan Movement: The creation of Pakistan can be attributed to various factors, but the
primary reason was the contribution of the former students of Aligarh University. These
individuals played a significant role in promoting and campaigning the idea of Pakistan
throughout British India and building a support network.
3.6. Impact on Religious Thinkers
The learned theologians organized the Jamiyat-ul-Ulama-i-Hind with provincial branches. The
Central Jamiyat-i-Tabligh-ul-Islam (Society for the propagation of Islam) became a strong,
growing organization of India-wide character, with not only provincial but district organizations
as well. Its twofold task was (i) to prevent apostasy by seeking to counteract the efforts of the
Arya Samaj Shuddhi Movement and the work of Christian missions, and (ii) to send missionaries
to teach backward Muslims.16
Reflection/Conclusion
Syed Ahmed Khan founded the Aligarh Movement to uplift the Muslims and to
modernize the Islamic faith. The Aligarh Movement played a significant role in improving the
social, economic, and educational status of Muslims in India. It was both a religious and political
movement that aimed to revitalize and unite Muslims in the region. While initially focused on
reform, the movement eventually promoted separatist politics and urged the Muslim community

15
Bevan Jones, The People of the Mosque…198.
16
Murray T. Titus, Islam in India and Pakistan: A Religious History of Islam in India and Pakistan
(Madras: The Christian Literature Society, 1959), 210.

5
to distance themselves from the nationalist movements led by the Indian National Congress in
1885,
The Aligarh Movement, while successful in empowering the Muslim community, also
strengthened Muslim fundamentalism and contributed to the division between Hindus and
Muslims in India. Therefore, the political impact of the Aligarh Movement can be seen as
negative, as it provide the growth of communalism in India.

II. Aḥmadiyyah Movement

Introduction

Aḥmadiyyah is a modern Islamic sect and a name shared by several Sufi (Muslim mystic)
orders. The sect was founded in Qadian in the Punjab, India, in 1889 by Mirza Ghulam Aḥmad
(1839–1908), who claimed to be the mahdi (a figure expected by some Muslims at the end of the
world), the Christian Messiah, an incarnation of the Hindu god Krishna, and a reappearance
(burūz) of Muhammad. The sect’s doctrine is unorthodox in some aspects: for example, it is
believed that Jesus feigned death and resurrection but in actuality escaped to India, where he died
at the age of 120; also, jihād (“holy war”) is reinterpreted as a battle against unbelievers to be
waged by peaceful methods rather than by violent military means.17

1. Founder of the Movement

Mirza Ghulam was born in Qadiyan village on February 13, 1835. He was born in a rich
family, but however, their properties were seized by the Sikhs when they gained control of the
Punjab. As a young growing man, Ahmad experienced frustration over the decline of his
family’s status and wealth. He received education from a private tutor Fazl Ilahi a scholar of the
Hanafi Sxhool of Law and under Fazl Ahmad, a member of the Ahl-i-Hadith, who tutored him in
Arabic Grammar. At seventeen he began to work with the Shi'ah tutor, Gulf Ali Shah of Batala,
and became acquainted with Muhammad Husain, a fellow student of Gul 'Ali Shah. He
associated with several Christian missionaries when his father sent him to Sialkot to read law and
supervise number of legal cases instituted to regain tshe family's lost estates. After his father's

17
https://www.britannica.com/topic/Ahmadiyyah (12/10/2023).

6
death in 1876 Ghulam Ahmad diverted his attention to religion. From 1879 he began to teach
and engaged in dialogue and debate mostly through newspapers, with Pandit Kharak Singh, a
Christian convert; Pandit Shiv Narayan Agnihotri, then a leader in the Brahmo Samaj. His
writings are found in the Bardhin-i- Ahmadiyah; Ishd'at-i-Sunnah and Ishaat.18

2. Claims of Mirza Ghulam Ahmed

His thought was stimulated by Muslim predictions concerning the Imam-mahdi, with
which he joined Muslim expectation about the Messiah. Ultimately he claimed that the
Scriptures of Zoroastrians, Hindus and Buddhists alike prophesied the coming of a great world
Teacher, and began teaching that the hopes of the nations were to be fulfilled in himself. He was
further the mujaddid sent by God for this century, to restore the faith of Islam. He thus professed
to be both the promised Messiah (in spirit, though not in person) and the Mahdi.19

In expounding his claims he allowed himself to use such language as this: “(God) has
told me, not on one occasion but repeatedly, that I am Krishna for the Hindus and the promised
Messiah for the Muhammadans and the Christians....Spiritually Krishna and the promised
Messiah are one and the same person.” He also held that the door of inspiration is always open,
that God even now holds communion with His good servants. It was on the basis of this belief
that the Mirza laid his claim to divine inspiration. He used language concerning himself which
indicated that he thought of himself as, in a sense, a prophet superior to Jesus.20

On the basis of the Quran he argued that just as Jesus had appeared 1400 years after the
time of Moses, so a promised Messiah must now appear, invested with the spirit and power of
Jesus. It was now the fourteenth century after the appearance of the Holy Prophet i.e. Prophet
Muhammad that Mirza Ahmed appeared.21

3. The Ahmediyah Movement

18
Moanunsang, Modern Religious and Secular Movements...166.
19
Bevan Jones, The People of the Mosque…200
20
Bevan Jones, People of the Mosque... 200.
21
John V. Mathew, Modern Religious and Secular Movements, (Kolkata: SCEPTRE, 2013), 53. Hereafter
cited as John Mathew, MRSM...

7
 The Ahmediyya movement arose as a protest against the success of Christian
proselytization, a protest also against Sayyid Ahmed’s federationalism and westernization and
also a protest against the decadence of the prevailing Islam. It combined a purifying spirit of
orthodox reform, and a tinge of new liberalism. The context of Mirza Ahmed was of
overwhelming missionary activities by Christians and the Arya Samaj in Punjab.22

4. Objectives of Ahmadiyah Movement

The objectives of this movement includes the following: Propagating Islam; promoting
the welfare of new converts in Europe and America; furthering the cause of righteousness,
purity, piety and moral excellence throughout the world, eradicating evil habits and customs; and
appreciating the good work of the British Government.23

5. Mirza Ghulam Ahmad claims about Jesus

1. In order to make good his claim to be the Messiah he had to combat the idea, current
among Muslims as well as Christians, that Jesus himself will return. For this purpose he
tried to prove that Jesus did not die upon the cross but that merely swooned and was
revived. Subsequently, so he declared, Jesus travelled to Kashmir, where, after
conducting a mission to the inhabitants, he died and was buried. He even claimed that he
had discovered his tomb in the city of Srinagar. With this he satisfied himself that the one
great obstacle to Jesus’ claim to be the Messiah had been removed.24
2. The Ahmediyyas believe that the Gospels use symbolic language and that physical
healing could not have taken place in the instances mentioned in the gospels. They deny
the divinity of Jesus and his superiority to Prophet Mohammed.25
3. The Ahmediyyas believe that Jesus was far from blameless in character. They say that
sinlessness is not a proof of greatness. According to them greatness depends upon the
amount of good done to one’s fellow human and on this score Mohammed is the greatest
benefactor of humanity.26

22
John Mathew, MRSM...52-53.
23
Moanunsang, Modern Religious and Secular Movements...167.
24
Bevan Jones, People of the Mosque...200.
25
John Mathew, MRSM...54.
26
John Mathew, MRSM...54.

8
 4. The orthodox Muslims believe that Jesus did not die on the cross, but that Allah took him
up into heaven. But Mirza thought that Jesus died a natural death. This he said in order to
establish his claim as the Messiah. He denied both the crucifixion and the resurrection of
Jesus.27

6. His Opposition/Opposition of the Movement

There were clashes within Islam, particularly with the ulama as they did not consider Mirza a
qualified religious leader. The aggressive, militant stance of the movement brought it into direct
conflict with Hindus, Sikhs and Christians among others. 28 The orthodox party, whom he had
come to “reform,” branded him as heretic, blasphemer, enemy of the faith and impostor. He was
excommunicated and he and his followers were forbidden the use of the ordinary mosques.
Subsequently several Qadiani missionaries suffered the penalty of death for heresy in
Afghanistan.29

Conclusion

The Ahmadiyyah movement was a messianic movement. It can be seen it tries to bring
connection between religions of their prophetic features and established a universal religion for
humanity, but did not have any relevant outcome for each religions.

Bibliography

Books
27
John Mathew, MRSM...54-55.
28
Moanunsang, Modern Religious and Secular Movements..., 169.
29
Bevan Jones, People of the Mosque..., 201.

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Akhter, Shamim. Faith and Philosophy of Islam. Delhi: Kalpaz Publications, 2009.

Desai, A.R. Social Background of Indian Nationalism. Bombay: Popular Prakashan, 1948.

Jones, L. Bevan. The People of the Mosque: An Introduction to the Study of Islam with special
Reference to India. Delhi: ISPCK, 1988.

Hasan, Mushirul. Legacy of a Divided Nation. Delhi: Oxford University Press, 1997.

Mathew, John V. Modern Religious and Secular Movements. Kolkata: SCEPTRE, 2013.

Moanungsang. Towards Understanding Modern Religious and Secular Movements in India.

Delhi: Christian World Imprints, 2021.

Smith, Wilfred Cantwell. Modern Islam in India. Lahore: Minerva, 1943.

Titus, Murray T. Islam in India and Pakistan: A Religious History of Islam in India and
Pakistan. Madras: The Christian Literature Society, 1959.

Internet source

https://shahidhraja.medium.com/aligarh-movement-genesis-significance-621034f022e5
(Accessed on 11 November, 2023).

https://www.britannica.com/topic/Ahmadiyyah (Accessed on 12 November, 2023).

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