Ahmad Riza Khan (Makers of the Muslim World) by Usha Sanyal

By Usha Sanyal

Introduces the mythical chief of the nice 20th-century Sunni circulation.

Show description

Read or Download Ahmad Riza Khan (Makers of the Muslim World) PDF

Best leaders & notable people books

Robert Kennedy: Brother Protector

For many of his existence, Robert Kennedy stood within the shadow solid through his older brother, John; in basic terms after President Kennedy's assassination did the general public achieve a whole experience of Robert ("Bobby, " we referred to as him) as a devoted suggest for social justice and a savvy baby-kisser in his personal correct. during this finished biography, James W.

Harold and Jack: The Remarkable Friendship of Prime Minister Macmillan and President Kennedy

Acclaimed biographer Christopher Sandford tells the engrossing tale of the not going friendship among British major Minister Harold Macmillan and President John F. Kennedy, an important political and private courting in the course of the most threatening days of the chilly War. This is the tale of the many-layered courting among iconic leaders of the mid-twentieth century--British leading Minister Harold Macmillan and American President John F.

Additional info for Ahmad Riza Khan (Makers of the Muslim World)

Sample text

044 10/12/2004 5:11 PM Page 23 THE MUSLIM RESPONSE 23 hadith (pronounced hadis in Urdu), the traditions of the Prophet, and to argue that the ‘ulama had an obligation to study the original sources (the Qur’an and hadith) and draw on all four Sunni schools of law (madhhab, pl. madhahib) eclectically to make legal judgments. The four Sunni law schools (Shi‘i Muslims have three of their own) came into being around the late tenth century. Named after their founders, they are geographically based, such that different parts of the Muslim world have come over time to be associated with one or other of the four.

Over the years, as David Lelyveld (1978) eloquently demonstrates, the school fostered a strong sense of belonging – even brotherhood – among the students, many of whom had come from outside the immediate geographical area. Sayyid Ahmad Khan’s goal of training a generation of Muslims who would become part of the new government structure was also partially realized, to the extent that three-quarters of school graduates got government positions. But there could be no sense of equality between the British and Aligarh’s Muslims: “however skilled in Western culture some Indians might become, the pall of arrogant racism, inherent in the colonial situation, meant that full acceptance of Indians as equals never happened” (Metcalf, 1982: 334).

Zaman writes, Only in the latter half of the nineteenth century, and ... possibly in response to a certain measure of influence exercised by Western styles and institutions of education in British India, did the Dars-i Nizami acquire a more or less standardized form that was widely adopted as a “curriculum” by madrasas of the Indian subcontinent. Madrasas have continued, however, to differ in their versions of this curriculum, which has scarcely been impervious to change even after its standardization in the late nineteenth century.

Download PDF sample

Rated 4.02 of 5 – based on 11 votes