تأثیر نظام آموزشی کالج علیگره بر جامعه مسلمان هند در قرن نوزدهم (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مسلمانان شبه قاره هند از سده هجدهم میلادی و آغاز دوره استعمار و بروز شرایط جدید اجتماعی، فرهنگی و سیاسی، ابتدا به مبارزات سیاسی روی آوردند؛ اما در ادامه بر فعالیت های فرهنگی متمرکز شدند. در میان پایوران مسلمان، سِر سید احمد خان که شهرتش برپایه رویکرد اصلاح فرهنگی و تأسیس کالج شرقی در آن سرزمین بود، با شناخت عمیقی که از جامعه هند و نیز خطر انحطاط اسلام در هند داشت، در سال ۱۸۷۵ میلادی راه حل توقف انحطاط مسلمانان در هند را ترویج دانش و توسعه علم به مثابه ابزاری کارآمد در رفع سلطه استعمار انگلیس دانست. او راه برون رفت از بحران انحطاط را در تأسیس نهاد آموزشی علیگره و فراهم آوردن بسترهای علمی در هند، جست وجو می کرد. حال، هدف اصلی پژوهش حاضر این است که بتوان دریافت که رویکرد علمی-فرهنگی کالج علیگره چگونه بود و اینکه ساختار آموزشی آن چه تأثیری بر پویایی فرهنگی این نهاد علمی گذاشت و آیا این کالج از مقبولیت عمومی نزد مسلمانان هند برخوردار شد؟ بنیان گذار کالج علیگره در طراحی نظام آموزشی، برنامه ریزی درسی، شیوه های تدریس و آموزش به زبان انگلیسی و اردو، توجه به مدارس انگلیسی را در اهداف اصلاحی خود گنجانده بود. او علاوه بر آموزش کتاب های درسیِ برگرفته از علوم جدید در غرب، تأکید بر متون فقهی داشت. گرچه این کالج به دلیل ناهمخوانی با فرهنگ دینی عامه مردم، نتواست مقبولیتی در میان عامه مسلمانان هند کسب کند، توانست به عنوان مدرسه ای نوگرا در هند، طی سالیان متمادی فعالیت داشته باشد.The impact of the Aligarh College educational system on the Indian Muslim community in the 19th century
From the 18th century and the beginning of the colonial period in India and the emergence of new social, cultural and political conditions, the Muslims of the Indian subcontinent first turned to political struggles, but later they focused on cultural activities. Among Indian Muslims, Sir Syed Ahmed Khan, whose fame was based on the approach of cultural reform and the establishment of the Oriental College in that land, with his deep knowledge of the Indian society and the danger of the decline of Islam in India, in 1875, he proposed a solution to stop the decline of Muslims in India. He considered the promotion of knowledge and the development of science as an effective tool in removing the British colonial rule. He was looking for a way out of the crisis of degeneration in the establishment of Aligarh educational institution and providing scientific platforms in India. Now, the main question of the current research is, what was the scientific-cultural approach of Aligarh College and what effect did the educational structure of Aligarh College have on the cultural dynamics of this scientific institution? Did this college enjoy general acceptance among Indian Muslims? The results of the research are based on the historical method based on description-analysis of data, the founder of this college included attention to English schools in his reformation goals in the design of the educational system, curriculum planning, teaching and learning methods in English and Urdu. In addition to teaching textbooks derived from new sciences in the West, his emphasis was on jurisprudence texts. Although this college could not gain acceptance among the Indian Muslims due to its incompatibility with the religious culture of the common people, it was able to operate as a modern school in India for many years. IntroductionThe Indian Muslim community has experienced many difficulties despite its age. Among the special periods in the history of Indian Muslims, we can mention the period of British colonial rule on the Indian subcontinent, which in addition to Muslims, forced Hindus to challenge it, and despite their enmity with each other, they united against Britain to fulfill their civil demands. to cover the failure of the 1857 AD-1274 AH uprising against the British cost the Indian society dearly, but the Muslims realized that their problems in facing colonialism were rooted and ideological. On the other hand, Britain inflicted the last blow on the political body of the Muslims, after which the dynasties of the Islamic government left India forever, since the British considered only the Muslims responsible for this rebellion, they were hard on them and did not employ them in the new government. They refrained (Kolahdoozha, 2022, 196). Many have considered the British victory in this uprising based on military superiority and advanced weapons, but it seems that what caused the defeat of the Indian society was the weakness of the Indian society in the economic, political, cultural, and social fields. Therefore, Indian Muslim thinkers like sir seyed Ahmad Khan tried to reform the society and came up with solutions to solve the crisis. Since Sir seyed Ahmad Khan saw the problem in the closed society and lack of knowledge, he made the reform of the previous education system his main goal. As the first step, to realizing his lofty ideas, he thought of establishing a distinct scientific center in order to fill the scientific gap among Muslims. His forerunner was the failure of the rebellion of 1857 AD, which had an unfortunate and irreparable consequence for the Muslims of India and, in addition to the darkness of the relations between the Muslims and the British, affected the confusion of the situation of the Muslims. For this reason, sir seyed Ahmad Khan tried to create peace and stability between these two groups and tried to restore and strengthen their damaged identity while creating security for Muslims. However, he believed that these actions should be within the framework of British colonial laws so that he could create meaningful links between Indian society and British rule. Sir seyed Ahmad Khan believed that a basic education system can remove obstacles to progress. This idea caused him to be considered as one of the pioneers of Muslim educational reform in India. It was based on this educational policy that he was led to realize the idea of the Eastern Islamic College. In April 1869, Sir Syed Ahmad Khan went to England with his two sons Seyed Mahmoud and Seyed Hamid to get to know the western civilization closely. His observations of Oxford and Cambridge universities and his familiarity with the educational system in England influenced his reflections on improving the condition of Indian Muslims. During this trip, he discovered the causes of the backwardness of Indian Muslims, the domination of ignorance and blind prejudice, which was the main obstacle to the development of new sciences and civilization in India (khasnabis, 2005: 45). The achievement of his trip to Britain was the idea of establishing an Islamic and Eastern school in India based on Western and Islamic sciences, which could open the blind knot of Muslim ignorance and influence the development of Muslim civilization as a scientific institution. Based on this, the scientific foundation of Aligarh College was established and was able to gather a large audience. Although it was not as successful as other contemporary and later schools, it was still ahead in the spread of modernism and intellectual reforms among Indian Muslims.1.1. Detailed Research methodologySince the current research is historical research, the method of finding answers to the questions and testing the hypotheses is based on the field of research, descriptive-analytical and documentary. The method of collecting library information will require scientific web searches from reliable databases. In this process, first, the original sources and acceptable academic research will be identified and then the historical data and information will be selected based on the accurate description of the current situation. Inference and induction in the analysis of causal relationships in the purposeful formation of Aligarh educational institution and its performance has been important and decisive DiscussionIn the 19th century, the Indian subcontinent witnessed many changes, including the beginning of British hegemony and the adoption of colonial policies in the region. Sir Syed Ahmad Khan, the leader of Muslims during this period, tried to strengthen the position and rights of Muslims. As an intellectual, he made a lot of efforts to inform Muslims and preserve their identity and rights. Sir Seyed Ahmad Khan had a great impact, especially in the field of education and, the promotion of the culture and economy of Muslims and he tried as much as possible to solve the challenges ahead. However, it was not very successful because when he founded Aligarh College, only a certain section of society who had the financial ability could attend this school, and on the other hand, most of the people considered Aligarh School as a servant of colonialism and looked at it with a bad view. This caused them to move towards the Deobandiyya School, which taught Islamic rules, which was the main goal of the fight against colonialism. Even though this college could not gain acceptance among Indian Muslims due to its incompatibility with the religious culture of the general public, it was able to operate as a modern seminary in India for many years. ResaltThis research showed that Sir Syed Ahmad Khan was the turning point of reformist Islamic thought in India in a revision and ideological turn, although his educational reforms with Aligarh College were realized in fulfilling the new demands of the Indian Muslim society and English experience, could not achieve practical scientific success in India. Find Studies have shown that although Indian modern thinkers like Sir Seyed Ahmad Khan knew that traditional institutions did not benefit from new sciences Indian Muslims have a basic need for new Western sciences to progress so that they can resist colonialism and new colonial developments. He and other Indian thinkers knew that it was necessary to deal with these developments by training graduates in new sciences and that the educational programs of the colonial governments to secure their interests in the colonial countries could never lead to the development of knowledge in the colonies. As the schools established by the British could not spread education. Due to the non-participation of Muslims in English Madrasas due to the lack of religious education in their schools, Muslims are still kept in the traditional and even lower level of education and only use traditional educational centers such as Deobandia. The research showed that due to his familiarity with Western culture and his special approach to the place of religion in Islamic society in the 19th century, Sir Seyed Ahmad Khan wanted to establish an educational center similar to Cambridge. He founded a college based on Western models such as Cambridge College to teach topics such as economics, education, and basic sciences. The experience of traveling to the West showed Sir Seyed Ahmad Khan that he should take advantage of the scientific capabilities and social facilities of the West to gain political power and increase Islamic knowledge to form a purposeful vision for the independence of Muslims. He believed that the education of Muslims should be in a way that leads to progress, and for this reason, he paid great attention to Western science.The research showed that although Aligarh College initially had a scientific approach to the Sunnah and Quran, and at the beginning, the teaching of religious texts was emphasized in Aligarh. But the main importance of this college was the education of the young generation in the society with an emphasis on western sciences. Sciences that were given less attention in the Muslim society of India. This study showed that Aligarh's teachings with a positivist approach could not match the traditional and religious culture of Indian Muslim people and their way of life. The incompatibility of this Iqbal lost it and faced the opposition of the traditional classes, including the scholars. However, Aligarh was able to gradually remove the doubts of Muslims regarding Western sciences. Due to the existence of colonialism in India, the founders of Aligarh, who sought awareness through education, could not confront this powerful colonialism. One of the results of the research was that, despite the knowledge of the founders of Aligarh, about the impact of science education in changing the economic and social status of Muslims, due to their distance from correct religious and religious teachings and falling into Western education, they continued to step on western science and gradually They took steps towards the secularization of Indian Muslim society, and this was the reason for their lack of success in spreading their sciences and teachings. Although this dual performance of Aligarh did not have much success among Muslims, and Deobandi Madrasah and later Nadwa Ulama stole the lead from Aligarh College, but the research showed that some of the graduates and trainees of this college played an important role in the future development of this country. As some reformers of the 20th century, who were serious fighters of colonialism and defenders of India's independence, were among the educated people of Aligarh school. ResourcesAbdul Gmafoor, A. (1922). Aligarh Muslim university: A short history, Aligarh Muslim university press.Afazal Wani, M. (2014). Sir Seyed Ahmad khan and his contribution to the cause of education, Routledge.Ahmad, N. (1983). The Aligarh movement and Muslim education in India, journal of Muslim minority affairs.Ahmed, A. (1988). History of Islamic Thought in India, translated by Naghi Lotfi and Mohammad Jafar Yahaq, Kayhan Publications, Tehran.Aijaz, A. (2017). Aligarh Muslim university: an intellectual history 1900-1956. Oxford university press.Ali, M.M. (2003). Sir Syed Ahmad khan: Muslim Renaissance man of India. l.b. tauris.Amin, A. (1979). Sir Syed Ahmad khan: a political and intellectual biography. Oxford university press.Azra, A. (1994). The emergence of Islam in Indian politics: the united provinces, 1900-1993. Oxford university press.Bazargan, M. (n.d.). Azadi Hind, Tehran: Omid Publishing.Bhushan, S. & Bhattacharya, A. (1987). The University of Allahabad: a centenary retrospective. New Delhi: vikas publishing house pvtltd.Chatterjee, N. (2011). The making of India Secularism Empire, law and Christianity, 1830-1960. Palgrave Macmillan.Coppola, B. (2003). British education and the Indian elite: the new Indian schools and the making of the British Indian elite Macmillan.Dalrymple, W. (2006). The last Mughal: the fall of a dynasty, Delhi published by Bloomsbury and alexander books.Deepak, K. (2015). Aligarh movement and its impact on Muslim education in India. Journal of education and practice, 6(1-6).Farooqi naimur, R. (1981). Educational Ideas and institutions of the Aligarh movement. Islamic Studies, 20: 141-156.Gibb, H.A.R. (1986). The encyclopedia of Islam, entry of India, the third volume, Leiden, Netherlands.Halabi, A.A. (1995), History of Contemporary Religious and Political Movements, Tehran: Behbahani Publications.Handi, S.A. (1963). Sir Syed's Essays, edited by Ismail Pani Patti, Volume 1, Lahore, Targhee Adab Magazine.Hatcher, j. (2005). Provincializing Europe: postcolonial thought and historical difference. Princeton. University press.Keith axel, B. (1998). Education and politics in India: studies in organization, society, and policy. Rutledge.Khaje Piri, M. (2013). Seyyed Jamaluddin Asadabadi and Bidari Movement.Khamenei, S.A. (1968). Muslims in the Indian Freedom Movement, Asia Publications, Tehran.Khasnabis, R. (2005). Seyyed Ahmadkhan: A Reinterpretation of Muslim law in India, manohar publishere.Kolahdouzha, P. and Abediha, H. (2022). Discourse and religious reform of the Indian subcontinent in the 19th century, Sir Seyed Ahmad Khan, Subcontinent Researches, 14(43): 219-189.Kolahdouzha, P., Sabourifar, F. and Begi, M.H. (2022), Anti-colonial approaches and strategies of Indian Islamic schools of thought (a case study of the 19th century), Scientific Quarterly of Historical Essays, Research Institute of Humanities and Cultural Studies, 2: 279-243.Lapidus, L.M. (1985). Muslim and the making of modern India. Oxford university press.Majumder, P.P. (1998). People of India: Biological diversity and affinities. Evolutionary Anthropology: Issues, News, and Reviews, 6(3), 100-110.Masoumi, M., Badkobeh, A. and Alavi, Q.A. (2015). The formation of the English education system in India. Subcontinent Studies, 8(27): 125-146.Moshir al-Hassan. (1988). Islamic Movement and Ethnic Tendencies in Indian Colony, translated by Hassan Lahoti, Tehran: Astan Quds Razavi Islamic Research Foundation.Mujeeb, M. (2006). Muslim and education in India: Historical perspective.Naqvi, N.H. (n.d.). Namoran Aligarh's Thoughts and Opinions, Publisher: Aligarh's Muslim Urine University.Naseem, H. (2010). Movement and Muslim education in India: a study of sir Seyed Ahmad khan education thought and lts social political implications, journal of Islamic.Nazimian Fard, A. (2019). Darul Uloom Deoband Fields and Strategies, Subcontinent Researches, 3(9): 148-129.Nizami, K.A. (1937). Sir Seyyed Ahmad Khan (Founder of Aligarh Islamic University), translator: Tawfiq Sobhani, Parsi Nameh, 8: 194-210.Ohanlon, R. (2008). The Indian uprising of 1857-8: prisons prisoners, published Cambridge university press.Pocock, D.F. (1970). Education and politics in India, Rutledge & Kegan Paul.Robinson, F. (2000). The emergence of Islam in late nineteenth century India: A political and cultural history. New Delhi: oxford university press.Robinson, F. (2001). The ulama of farangi mahall and Islamic culture in soute asai. Anthem press.Rocher, R. (1985). The making of western Indology: henry Thomas Colebrook and the east India company, Oxford university press. [English]Salim, A. (2009). Sir Seyyed Ahmad khan and the renaissance of Muslim India. Rutledge and Kegan Paul publishing group.Sharama, R.S. (1987). Aligarh movement and the making of the lndian Muslim mind: 1857-2002 Meerut, India: meenakshi prakashan.Stein, B. (1990). The making of the Indian elite. Cambridge university press.
تبلیغات
