International Journal of History 2020; 2(2): 38-45

E-ISSN: 2706-9117
P-ISSN: 2706-9109
www.historyjournal.net Socio-religious reform movements in British colonial
IJH 2020; 2(2): 38-45
Received: 26-05-2020 India
Accepted: 19-08-2020

Dr. Sanjeev Kumar Dr. Sanjeev Kumar

a) Assistant Professor in Legal

History CLC, Maniharan,

Saharanpur, CCS University, Abstract
Meerut, Uttar Pradesh, India The Indian society in the first half of the 19th century was caste ridden, decadent and rigid. It followed
b) M. Phil and PhD in School of certain practices which are not in keeping with humanitarian feelings or values but were still being
International Studies/JNU, followed in the name of religion. A change was therefore needed in society. When the British came to
New Delhi, India India they introduced the English language as well as certain modern ideas. These ideas were those of
liberty, social and economic equality, fraternity, democracy and justice which had a tremendous impact
on Indian society. Several contemporary groups, collectively termed social reform movements, strive to
introduce regeneration and reform in India. Although these movements vary individually in their
specific philosophies they generally stress the spiritual, secular, logical and scientific aspects of the
Vedic traditions, creating a form that is egalitarian that does not discriminate Jati (caste or sub caste),
gender, or race. Article emphasis on Modern socio-religious reform movements emerged in the 19th
century India with the impact of the West on the East and the interaction between Christianity and
Hinduism, and as a challenge and response to this impact and the inter-religious encounter.

Keywords: Hinduism, colonialism, egalitarian, renaissance, child-marriage, cast system, female

infanticide, discrimination, etc.

1. Introduction
Nineteenth century is the period of turmoil in Indian society. The age-old traditions and
practices were degraded and these were replaced by many social evils like female
infanticide, sati, child-marriage, caste system, purdah system, ban on female education, and
widow re-marriage etc. The conquest of India by the British during the 18th and 19th century
exposed some serious weaknesses and drawbacks of Indian social institutions. The most
distressing was the position of women. The socio-intellectual revolution that took place in
the fields of social reforms is often known as Indian Renaissance. An important part of
European Renaissance was reforming society from outside, on the basis of Post
Enlightenment rationalism. But in Indian context, it implied rediscovering rationalism from
within India’s past.
In India, social reforms did not ordinarily mean a reorganization of the structuring of society
at large, as it did in the West, for the benefit of underprivileged social and economic classes.
Instead, it meant the infusion into the existing social structure of the new ways of life and
thought. The idea was “The society would be preserved, while its members would be
transformed.” The social reform movement, as a matter of fact, was not an isolated
phenomenon; it was loaded with wider national political and economic considerations. In a
way, the social reform movement was a prelude to nationalism.

2. Importance of the Study

Through this article, we got to know about the different socio-religious movements that were
happening pan colonial India and the most famous based on the inscriptional and textual
Corresponding Author:
evidence as stated in the history of mankind. The important heads under this topic led us to a
Dr. Sanjeev Kumar deeper and unseen extent of the topic. Also, the vast and unending information regarding the
a) Assistant Professor in Legal social practices that existed in our society during colonial era, importance of socio-religious
History CLC, Maniharan, reform movements in raising awareness about prevalent social practices and efforts of the
Saharanpur, CCS University, reformers to deal with issues faced by the, then, society. We are now able to provide a clear
Meerut, Uttar Pradesh, India
b) M. Phil and PhD in School of
picture of the above-stated topics after all the research work done by us. So, let’s move on to
International Studies/JNU, the detailed discussion of the topic here after.
New Delhi, India

~ 38 ~
International Journal of History http://www.historyjournal.net

3. Objectives of the Study other also enabled the penetration of ideas, at least amongst
This study is intended to get associated on the following: to the upper section of society (Chandra, 2020) [2]. The
1. Identity some common characteristics of religious and resultant cultural change led to introspection about Indian
social reform movement; traditions, institution, and culture.
2. Explain the role played by Raja Rammohan Roy and
his Brahmo Samaj in bringing about religious reforms 6. Social and Religious Reform Movements
in India; Social Reform Movement are linked with different ideas
3. Discuss the importance of socio-religious reform including presence of Colonial government, Economic and
movements during the 19th and early 20th century in Social backwardness of society, influence of modern
raising awareness about prevalent social practices; western ideas, rise of intellectual awakening in the middle
4. Highlight the role of reformers from the 19th century class and poor position of women in society. British rule in
onwards in promoting school education in India; India acted as a catalyst to deep seated social changes.
5. Measure the degree of the impact of reform movement Western culture also influenced the Indian Life and thought
on Indian society. in several ways. The most important result of the impact of
western culture was the replacement of blind faith in current
4. Research Methodology traditions, (Sarkar, 1975) [6] beliefs, and conventions by a
Research Methodology is a compound of two words, spirit of rationalism.
research and methodology, indicating the mode of doing The major social problems which came in the purview of
research. Research methodology deals with the activity of the reforms movements were emancipation of women in
recognizing, using and interpreting the sources of history which sati, infanticide, child marriage and widow
towards a careful investigation for increasing the sum of remarriage were taken up, casteism and untouchability,
historical knowledge. The historical sources of data education for bringing about enlightenment in society. In the
collection can be divided in two categories (i) Primary and religious sphere main issues were idolatry, polytheism,
(ii) secondary. The primary sources of information direct religious superstitions, and exploitation by priest (Chandra,
outcomes of events or the records of the eyewitness- 2020) [2]. Important characteristics of Social Reform
original documents, relics, remains, artifacts etc. The Movement included leadership by wide emerging
secondary sources of information provide by a person who Intellectual middle class. Reform movement started in
did not directly observes the event, object, conditions- different parts of India in different period but having
textbooks, encyclopedia, newspapers, articles, periodicals, considerable similarities. They were link with one region or
etc. The books written by different historians are put in the one caste. It was clear to them that without religious
category of secondary sources. There is no history without reformation, there cannot be any social reformation (NIOS,
interpretation. However; the study of cultural traits like 2018) [5]. Two Intellectual criteria of social reform
religion requires a thorough analysis of not only the literary movement included- Rationality
and philosophic evidence, but of the history of the religious  Religious Universalism
institutions and religious practices in general.  Social relevance was judged by a rationalist critique.

5. Causes of the Reform Movements It is difficult to match the uncompromising rationalism of

Indian Society in the 19th century was caught in a vicious the early Raja Rammohan Roy or Akshay Kumar Dutta.
web created by religious superstitions and dogmas. All Rejecting Supernatural explanations, Raja Rammohan Roy
religions in general and Hinduism in particular had become affirmed the principle of causality linking the whole
a compound of magic, animism, and superstitions. Social phenomenal universe. To him demonstrability was the sole
Conditions were equally depressing. The most distressing criterion of truth. In proclaiming that ‘rationalism is our
was the position of women. The birth of a girl was only preceptor’, Akshay Kumar Dutta went a step further.
unwelcome, her marriage a burden and her widowhood All natural and social phenomena, he held, could be
inauspicious. Another debilitating factor was Caste. It analyzed and understood by purely mechanical processes
sought to maintain a system of segregation, hierarchically (NIOS, 2018) [5]. This perspective not only enabled them to
ordained on the basis of ritual status, hampering social adopt a rational approach to tradition but also to evaluate the
mobility and fostered social divisions. contemporary socio-religious practices from the standpoint
The conquest of India by the British during the 18th and of social utility and to replace faith with rationality. In the
19th century exposed some serious weaknesses and Brahmo Samaj, it led to the repudiation of the infallibility of
drawbacks of Indian social institutions. The response, the Vedas.
indeed, was varied but the need to reform social and In the Aligarh Movement, was to the reconciliation of the
religious life was a commonly shared conviction. It also teachings of Islam with the needs of the modern age.
brought in completely new sets of ideas and social world Holding that religious tenets were not immutable, Syed
(NIOS, 2018) [5]. The exposure to post Enlightenment Ahmed Khan emphasized the role of religion in the progress
rationalism that came to signify modernity brought a change of society: if religion did not keep pace with and meet the
in the outlook of a select group of Indians. The introduction demands of the time it would get fossilized as in the case of
of western education and ideas had the far reaching impact Islam in India (Chandra, 2020) [2]. Similarly, while the
on the Indian Society. Through the glasses of utility, reason, ambits of reforms were particularistic, their religious
justice, and progress, a select group of individuals began to perspective was universalistic. Raja Ram Mohan Roy
explore the nature of their own society. There was a gradual considered different religion as national embodiments of
emergence of public opinion. The debates between the Universal theism. The Brahmo Samaj was initially
Orientalists, scholars of Eastern societies like India on one conceived by him as a Universalist church (NIOS, 2018) [5].
side, and the Utilitarians, Liberals and Missionaries on the He was a defender of the basic and universal principles of

~ 39 ~
International Journal of History http://www.historyjournal.net

all religionsthe monotheism of the Vedas and the stayed away from practice of priesthood and sacrifice. The
Unitarianism of Christianity- and at the same time attacked worship was performed through prayers, meditation, and
polytheism of Hinduism and the trinitarianism of readings from the Upanishads.
Christianity. Sir Syed Ahmed khan echoed the same idea: In 1829 Rammohan Roy founded a new religious society
all prophets had the same din (faith) and every country and known as the Atmiya Sabha which later on came to be
nation had different prophets. known as the Brahmo Samaj. This religious society was
This perspective found clearer articulation in Kehsub based on the twin pillars of rationalism and the philosophy
Chandra Sen’s ideas saying that our position is not that of the Vedas. The role of the Brahmo Samaj as the ‘first
truths are to be found in all religions, but all established intellectual movement which spread the ideas of rationalism
religions of the world are true. He also gave expression to and enlightenment in modern India’ cannot be over-
the social implication of this Universalist perspective saying emphasized (Chandra, 2020) [2]. Its liberal approach to social
that whosoever worships the True God daily must learn to and religious questions won the approbation of Europeans
recognize all his fellow countrymen as brethren. The and Indians alike. Its educational and social reform activities
emphasis was not on the word ’Muslim’ but on the word instilled a new confidence which, in turn, contributed to the
‘tyranny’. This is amply clear from Syed Ahmed Khan’s growth of national movement. A number of Brahmo
description of the pre- colonial system: ‘The rule of the Samajis were later prominent in the struggle of
former emperors and rajas was neither in accordance with Independence.
the Hindu nor the Mohammadan religion (NIOS, 2018) [5]. It
was based upon nothing but tyranny and oppression; the law 8. Young Bengal Movement
of might was that of right; the voice of the people was not The establishment of the Hindu College in 1817 was a
listened to. major event in the history of Bengal. It played an important
The socio religious reform movement, as a whole, was role in carrying forward the reformist movement that had
against backward element of traditional culture in terms of already emerged in the province. A radical movement for
both religious and social evils. The focus was on the reform of Hindu Society, known as the Young Bengal
regeneration of traditional institutions including medicine, Movement, started in the college. Drawing inspiration from
education, and philosophy and so on. There were the great French Revolution, Derozio inspired his pupils to
differences in methods of those reform movements but all of think freely and rationally, question all authority, love
them were concerned with the regeneration of society liberty, equality, and freedom, and oppose decadent customs
through social and educational reforms (Chandra, 2020) [2]. and traditions (Chandra, 2020) [2]. The Derozians also
Each of these reform movements was confined, by and supported women’s rights and education. Also, Derozio was
large, to a region or other and also was confined to a perhaps the first nationalist poet of Modern India.
particular caste and religion. In a nutshell, it can be argued The main reason for their limited success was the prevailing
that in the evolution of modern India the reform movements social condition at that time, which was not ripe for the
have made very significant contribution. They stood for the adoption of radical ideas. Further, support from any other
democratization of the society, removal of superstitions and social group or class was absent. The Derozians lacked any
decadent customs, spread of enlightenment and real link with the masses; for instance, they failed to take up
development of a rational and modern outlook. This led to the peasants’ cause (Chandra, 2020) [2]. In fact their
the national awakening in India. radicalism was bookish in character. But, despite their
limitations, the Derozians carried forward Roy’s tradition of
7. Raja Rammohan Roy and Brahmo Samaj public education on social, economic, and political
The central figure of this cultural awakening was Raja questions.
Rammohan Roy. Known as the “father of the Indian
Renaissance”, Rammohan Roy was a great patriot, scholar 9. Ishwar Chandra Vidyasagar
and humanist. He was moved by deep love for the country The great scholar and reformer, Vidyasagar’s ideas were a
and worked throughout his life for the social, religious, happy blend of Indian and western thought. He believed in
intellectual and political regeneration of the Indians. He high Moral values, was a deep humanist, and was generous
started the ‘Atmiya Sabha’ in 1815 and carried a consistent to the poor. Iswar Chandra Vidyasagar, a towering
struggle against the religious and social malpractices. In first personality of the mid- nineteenth century, was born in a
philosophical work Tuhfat-ul-Muwahiddin he analyzed poor Brahmin family of Bengal in 1820. He was a renowned
major religions of the world in light of reason and social Sanskrit scholar and became the Principal of the Sanskrit
comfort (Chandra, 2020) [2]. College in 1851. The Sanskrit College conferred on him the
In 1814, Rammohan Roy settled in Calcutta and dedicated title of ‘Vidyasagar’ because of his profound knowledge of
his life to the cause of social and religious reform. As a Sanskrit (Chandra, 2020) [2]. Vidyasagar started a movement
social reformer, Rammohan Roy fought relentlessly against in support of widow remarriage which resulted in legislation
social evils like sati, polygamy, child marriage, female of widow remarriage. He was also a crusade against child
infanticide and caste discrimination. He organised a marriage and polygamy. He did much for the cause of
movement against the inhuman custom of sati and helped Women’s education. As government inspector of schools,
William Bentinck to pass a law banning the practice (1829) he helped organize thirty-five girls’ schools, many of which
(Chandra, 2020) [2]. It was the first successful social he ran at his own expense. Vidyasagar was a staunch
movement against an ageold social evil. In August 1828, supporter of women’s education and helped Drinkwater
Roy founded the Brahmo Sabha, which was later renamed Bethune to establish the Bethune School, the first Indian
‘Brahmo Samaj’ (The society of God). Object of the school for girls, in 1849. As Inspector of Schools,
Brahmo Samaj was the worship and adoration of the eternal, Vidyasagar opened a number of schools for girls in the
unsearchable, Immutable God. It opposed idol worship and districts under his charge (Chandra, 2020) [2]. Soon a

~ 40 ~
International Journal of History http://www.historyjournal.net

powerful movement in favour of widow remarriage was Ramakrishna all over the world, especially in America and
started. At last, after prolonged struggle the Widow Europe. He emerged as the preacher of neo-Hinduism.
Remarriage Act was passed in 1856. Through his efforts, Certain spiritual experiences of Ramakrishna, the teaching
twenty-five widow remarriages took place. He also spoke of the Upanishads and the Gita and the examples of the
vehemently against child marriage and polygamy. Through Buddha and Jesus are the basis of Vivekananda’s message
his writings, Vidyasagar made the people aware of the to the World about human values (Chandra, 2020) [2]. He
social problems and thus helped the growth of nationalism subscribed to the Vedanta, which he considered a fully
in India. rational system with a superior approach. The principal
feature of Vivekananda’s social philosophy was his
10. Dayanand Saraswati and Arya Samaj insistence on the upliftment of the masses. For him, service
This was the basic contribution of Mool Shanker an to the poor and downtrodden was the highest religion
important representative of the religions reform movement (Jones, 1994) [3]. To organise such service, he founded the
in India from Gujarat. He later came to be known as Ramakrishna Mission in 1897. This Mission to date has
Dayanand Saraswati (l824-1883). He founded the Arya played an important role in providing social service in times
Samaj in 1875. Arya Samaj is a Noble Hindu reform of national distress like famine, floods, and epidemic. Many
movement in Modern India. The most influential movement schools, hospitals, orphanages are run by it. He urged his
of religious and social reform in northern India was started countrymen to work for their own salvation. For this
by Dayanand Saraswari. He held that the Vedas contained purpose bands of workers devoted to this cause were trained
all the knowledge imparted to man by God and essentials of through the Ramakrishan Mission. Thus Vivekananda
modern science could also be traced in them. He was emphasized social good or social services.
opposed to idolatry, ritual and priesthood, particularly to the In 1893 he participated in the All World Religious
prevalent caste practices and popular Hinduism as preached Conference (Parliament of Religions) at Chicago in the
by the Brahmins. He favoured the study of western science United States of America. He argued that Vedanta was the
(Chandra, 2020) [2]. The first Arya Samaj Unit was formally religion of all and not of the Hindus alone. The keynote of
set up by him at Bombay in 1875 and later the headquarters his opening address was the need for a healthy balance
of the Samaj were established at Lahore. Swami Dayanand between spiritualism and materialism. Envisaging a new
gave the mantra, “Go back to Vedas” as he believed that culture for the whole world, he called for a blend of the
priestly class and Puranas had perverted Hindu religion. He materialism of the west and the spiritualism of the East in to
wrote a book ‘Satyarth Prakash’, which contains his a new harmony to produce happiness for mankind.
philosophical and religious ideas. He believed that every
person had the right to have direct access to God. It started 12. Theosophical Society
the Shuddhi Movement to bring back those Hindus who had Theosophical society has played an important role in the
converted to Islam and Christianity. history of the religion, society and culture of modern India.
A Network of schools and colleges for boys and girls was It was founded in the USA in 1875 by a Russian spiritualist
established throughout northern India to promote the spread Madame H.P. Blavatsky and an American Col. H.S. Olcott.
of education. Dayanand Anglo-Vedic School of Lahore, Its objective was to promote studies in ancient religions,
which soon developed into a premier college of Punjab, set philosophies and science, develop the divine powers latent
the pattern for such institutions. Instruction was imparted in man and form a universal brotherhood of man. By 1884,
through Hindi and English on modern lines (Chandra, 2020) the society had 100 branches in India, apart from several in
[2]
. Lala Hansraj played a leading role in this field. In 1902, Europe and America. The movement was revived and
Swami Shradhananda started the Gurukul near Hardwar to revitalized by Annie Besant who came out to India in 1893,
propagate the more traditional ideas of education. This was after the death of Madame Blavatsky. She succeeded Olcott
set up on the pattern of ancient Ashrams. Arya Samaj tried as the president of society in 1907 and endeared herself to
to inculcate the spirit of self-respect and self-reliance among large numbers of People by preaching the wisdom of
the people of India. This promoted nationalism. At the same Krishna and Gita, thus turning theosophy ‘into something
time one of its main objectives was to prevent the specifically Hindu’ (Jones, 1994) [3]. They helped to impart
conversion of Hindus to other religions. to the educated Indians a sense of pride in their own
country. Annie Beasant’s movement was a movement led
11. Rama Krishna Paramhansa and Swami and supported by westerners who glorified Indian religious
Vivekananda and philosophical traditions. This helped Indians to recover
Gadadhar Chattopadhyaya (l836-86) was a poor Brahmin their self-confidence. In fact the activities of Annie Besant
priest who later came to be known as Ramakrishna in the field of education were more significant. She founded
Paramahansa: His education did not proceed beyond the the Central Hindu College at Banaras which she later
elementary stage and he had no formal education in handed over to Madan Mohan Malaviya. He developed that
philosophy and Shastras. He dedicated his life to God. He college into the Banaras Hindu University (Jones, 1994) [3].
believed that there were many roads to God and the service Although the Theosophical Movement did not enjoy mass
of man was the service of God, because man was the popularity, its work under the leadership of Annie Besant
embodiment of God (Jones, 1994) [3]. Hence sectarianism for awakening of the Indians was remarkable. She
had no place in his teachings. He realised the divinity in contributed a great deal to the development of national spirit
humanity and looked upon the service of mankind as a in Indians. The headquarters of the Theosophical Society at
means to salvation. Adyar became a centre of knowledge with a library of rare
Narendra Nath Datta (l863-1902) later known as Swami Sanskrit books. The society opened schools for boys, for
Vivekananda was the most devoted pupil of Ramakrishna women, for the depressed classes and took part in the Boy
Paramahansa who carried the message of his Guru scouts movements.

~ 41 ~
International Journal of History http://www.historyjournal.net

13. M.G. Ranade and Prarthana Samaj Ranade founded the Poona Sarvajanik Sabha and later was
Justice Mahadev Govind Ranade (1842 –1901) was a one of the originators of the Indian National Congress. He
distinguished Indian scholar, social reformer and author. In has been portrayed as an early adversary of the politics of
1867, the Prarthana Samaj was started in Maharashtra with Bal Gangadhar Tilak and a mentor to Gopal Krishna
the aim of reforming Hinduism and preaching the worship Gokhale. Ranade was a founder of the Social Conference
of one God. Mahadev Govind Ranade and R.G. Bhandarkar Movement, which he supported till his death, directing his
were the two great leaders of the Samaj. The Prarthana social reform efforts against child marriage, the shaving of
Samaj did in Maharashtra what the Brahmo Samaj did in widows' heads, the heavy cost of marriages and other social
Bengal. It attacked the caste system and the predominance functions, (Jones, 1994) [3] and the caste restrictions on
of the Brahmins, campaigned against child marriage and the traveling abroad, and he strenuously advocated widow
purdah system, preached widow remarriage and emphasised remarriage and female education.
female education. In order to reform Hinduism, Ranade
started the Widow Remarriage Association and the Deccan 14. Satya Shodhak Samaj
Education Society. In 1887, Ranade founded the National Jyotiba Phule belonged to the Mali (gardener) community
Social Conference with the aim of introducing social and organized a powerful movement against upper caste
reforms throughout the country. Ranade was also one of the domination and Brahaminical supremacy. Phule founded the
founders of the Indian National Congress. During his life he Satyashodhak Samaj (Truth Seekers’ Society) in 1873, with
helped establish the Poona Sarvajanik Sabha and the the leadership of the Samaj coming from the backward
Prarthana Samaj, and would edit a Bombay Anglo Marathi classes, Malis, Telis, Kunbis, Saris, and Dhangars (Jones,
daily paper, the Induprakash, founded on his ideology of 1994) [3]. The main aims of the movement were:
social and religious reform (Jones, 1994) [3]. A man of  Social service
varied interest, an economist, politician, historian, and social  Spread of education among women and lower caste
reformer, Ranade did not let his official work interfere with people
his duty to the country and its people.
With his friends Dr. Atmaram Pandurang, Bal Mangesh Phule’s works, Sarvajanik Satyadharma and Ghulamgin,
Wagle and Vaman Abaji Modak, Ranade founded the became source of inspiration for the common masses. Phule
Prarthana Samaj, a Hindu movement inspired by the used the symbol of Rajah Bali as opposed to the Brahmins’
Brahmo Samaj, espousing principles of enlightened theism symbol of Rama. Phule aimed at the complete abolition of
based on the ancient Vedas. Prarthana Samaj was started caste system and socio-economic inequalities. This
with inspiration from Keshav Chandra Sen, a staunch movement gave a sense of identity to the depressed
Brahma Samajist, with the objective of carrying out communities as a class against the Brahmins, who were seen
religious reforms in Maharashtra (NIOS, 2018) [5]. The four as the exploiters.
point social agenda of Prarthana Samaj were:
1. Disapproval of caste system. 15. Social and Religious Movements in India
2. Women education. Down here is the detailed list of social and religious
3. Widow Remarriage. movements in India listed along with the founder, year and
4. Raising the age of marriage for both males and females. place of the origin.

Table 1: Shows in name of organisation, founder, year and place

S. N. Name of Organisation Founder Year Place
1. Atamiya Sabha Raja Rammohan Roy 1815 Calcutta
2. Young Bengal Movement Henry Vivian Derozio 1826 Calcutta
3. Brahmo Samaj Raja Rammohan Roy 1829 Calcutta
4. Dharma Sabha Radhakant Dev 1830 Calcutta
5. Tatwabodhani Sabha Debendranath Tagore 1839 Calcutta
6. Paramhans Mandali Dadoba Panderung 1849 Bombay
7. Rahnumai Mazdyan Sabha Dadabhai Naroji 1851 Bombay
8. Radhaswami Satsang Shiv Dayal Saheb 1861 Agra
9. Brahmo Samaj of India Keshav Chandra Sen 1866 Calcutta
10. Prathana Samaj Dr. Atmaram Pandurang 1867 Bombay
11. Arya Samaj Swami Dayanand 1875 Bombay
12. Theosophical Society H.P. Balatsvy & Col. Olcott 1875 New York
13. Sadharan Brahmo Samaj Anand Mohan Bose 1878 Calcutta
14. Deccan Education Society G.G. Agarkar 1884 Pune
15. Indian National Social Conference M.G. Ranade 1887 Bombay
16. Dev Samaj Shivnarayan Agnihotri 1887 Lahore
17. Ram Krishana Mission Swmi Vivekanand 1897 Belure
18. Servants of Indian Society Gopal Krishana Gokhale 1905 Pune
19. Pune Seva Sadan Ms. Ramabai Ranade 1909 Bombay
20. Social Service League N.M. Joshi 1911 Bombay
21 Seva Samiti H.N. Kunjru 1914 Allahabad

16. Muslim Reform Movements would endanger their religion as it was un-Islamic in
Movements for socio-religious reforms among the Muslims character. During the first half of the 19th century only a
emerged late. Most Muslims feared that Western education handful of Muslims had accepted English education. The

~ 42 ~
International Journal of History http://www.historyjournal.net

Muhammedan Literary Society, established by Nawab advised Muslims to embrace Western education and take up
Abdul Latif in 1863, was one of the earliest institutions that government service. In 1862, he founded the Scientific
attempted to spread modern education. Abdul Latif also Society to translate English books on science and other
tried to remove social abuses and promote HinduMuslim subjects into Urdu (Ahmad, 1967). He also started an
unity (Jones, 1994) [3]. They took upon themselves the task English- Urdu journal through which he spread the ideas of
of purifying and strengthening Islam resulting in Wahabi social reform. Through his initiative was established the
and Faraizi Movement. Apart from this, the official Mohammedan Oriental College which later developed into
Government view on the revolt of 1857 held the Muslims to the Aligarh Muslim University. It helped to develop a
be the main conspirators. This view was further modern outlook among its students. This intellectual
strengthened by the activities of the Wahabis (Ahmad, movement is called the Aligarh Movement (Jones, 1994) [3].
1967). Hence the need for a cooperative attitude towards the In pursuit to stimulate a process of growth among Indian
British to improve the community’s social condition was Muslims through better education and employment
felt by many liberal Muslim. This resulted in Aligarh opportunities, a section of Muslims led by Syed Ahmed
Movement. Khan was ready to allow the official patronage (Sarkar,
1975) [6]. He argued that Muslim should first concentrate on
16.1 Wahabi/Walliullah Movement education and jobs and tries to catch up with their Hindu
Shah Walliullah inspired this essentially revivalist response Counterparts who had gained the advantage of an early start.
to western influences and the degeneration which had set in Syed’s progressive social ideas were propagated through his
among Indian Muslims. He was the first Indian Muslims magazine Tahdhib-ul-Akhlaq (Ahmad, 1967). The Aligarh
leader of the 18th century to organize Muslims around the Movement emerged as a liberal, modern trend among the
two fold ideals of this movement (Ahmad, 1967). The Muslim intelligentsia based on Mohammedan Anglo-
teachings of Walliullah were further popularized by Shah Oriental College, Aligarh. It aimed at spreading:-
Abdul Aziz and Syed Ahmed Barelvi who also gave them a 1. Modern education among Indian Muslims without
political perspective (Jones, 1994) [3]. weakening their allegiance to Islam.
1. The desirability of harmony among the four schools of 2. Social reforms among Muslims relating to purdah,
Muslims jurisprudence, which had divided the Indian polygamy, widow remarriage, women’s education,
Muslims. slavery, divorce, etc.
2. The recognition of the role of individual conscience in
religion where conflicting interpretation were derived 16.6 Deoband Movement
from the Quran and the Hadis. Deoband Movement was established by Mohammad Qasim
Nanautavi (1832-1880) and Rashid Ahamd Gangohi (1828-
16.2 Titu Mir’s Movement 1916) as a revivalist movement with the twin objectives of
Titu Mir was a disciple of Sayyid Ahmed Raebarelvi, the propagating pure teachings of Quaran and Hadis among
founder of Wahabi Movement. Titu Mir organized the Muslims and keeping alive the spirit of jihad against the
Muslim peasants of Bengal against the Hindu landlords and foreign rule (Ahmad, 1967). In contrast to the Aligarh
the British indigo planters (Jones, 1994) [3]. The British Movement which aimed at the welfare of Muslims through
records say it was a militant movement which wasn’t western education and support of the British government,
completely true. (Sarkar, 1975) [6] the aim of Deoband Movement was moral
and religious regeneration of the Muslim community.
16.3 Faraizi Movement
The movement also called the Fara’idi Movement because 17. The Sikh Reform Movement
of its emphasis on the Islamic pillars of faith, was founded Religious and social movements among the Sikhs were
by Haji Shariat Allah (Jones, 1994) [3]. Its scene of action undertaken by various gurus who tried to bring about
was East Bengal, and it aimed at the eradication of social positive changes in the Sikh religion. Baba Dayal Das
innovations current among the Muslims of the region. propagated the nirankar (formless) idea of God (Sarkar,
1975) [6]. By the end of the 19th century a new reform
16.4 Ahmadiya Movement movement called the Akali Movement was launched to
This movement was founded by Mirza Ghulam Ahmed in reform the corrupt management of Gurdwaras. The
1889. It was based on liberal principles. It described itself as formation of the two Singh Sabhas at Amritsar and Lahore
the standard bearer of Mohammedan Renaissance, and in the 1870’s was the beginning of religious reform
based itself, like Brahmo Samaj, on the principle of movement among the Sikhs (Jones, 1994) [3]. The setting up
Universal religion of all humanity, opposing jihad (Ahmad, of Khalsa College in Amritsar in 1892 helped promote
1967). The movement spread western liberal education Gurumukhi, Sikh learning and Punjabi literature.
among the Indian Muslims. However, the Ahmadiya
Movement, like Bahaism which flourished in the west Asian 18. The Parsi Reform Movement
Countries, suffered from mysticism (Sarkar, 1975) [6]. The Parsi Religious Reform Association was started in
1851. It campaigned against orthodoxy in religion.
16.5 Aligarh Movement
It was organised by Syed Ahmad Khan (1817-1899), a man Seva Sadan: A parsi social reformer, Behramji M.
described as the most outstanding figure among the Malabari, founded the Sevasadan in 1885. The organization
Muslims. Syed Ahmad Khan was born in 1817 into a specialized in taking care of those women who were
Muslim noble family and had joined the service of the exploited and then discarded by society (Sarkar, 1975) [6].
Company as a judicial officer. He realised that the Muslims
had to adapt themselves to British rule. So Syed Ahmad Rahnumai Mazdayasnan Sabha: It was founded by

~ 43 ~
International Journal of History http://www.historyjournal.net

Narouji Furdonji, Dadabhai Naoroji, S. S. Bengalee and was to be evolutionary, and not revolutionary.
others to begin religious reform among the Parsis. They
played important role in the spread of education, especially C. Urban Phenomenon
among girls. They also campaigned against orthodox The intellectual movement in India was an urban
practices in Parsi religion (Sarkar, 1975) [6]. phenomenon; it originated and greatly operated in the urban
areas only. The main means used for the propagation of
19. Analysis of the Study ideas add for the creation of favourable public opinion were
A. Target of the Social Reform Movement the urban communication channels such as the press,
The targets of the intellectual attack were the existing socio- lectures, and sabhas, propaganda network.
cultural evils and malpractices such as obscurantism,
superstitions and irrationality imbedded in the Society. D. Spread of the Movement
Although their activities remained confined to certain urban
B. Reformation and not Revolution pockets, the intellectuals extended their vision to
They did not stand for structural transformation; changes comprehend the problems of different regions and the
were sought within the framework of the every structure. In country as a whole. Moreover, they made conscious
a word, they were advocates of reform and not exponents of attempts to undermine the notions of provinciality and
revolution. The course they delineated for transformation regional distinctions.

Table 2: Shows in List of Legislative Measures for Women and Name of Act pass by British and Indian Governments
List of Legislative Measures for Women
S. N. Year of Acts Pass by Legislation
Name of Act pass by British and Indian Governments
1. Bengal regulation banning sati 1829
2. Bengal Regulations declaring infanticide illegal 1795, 1804
3. Hindu Widow’s Remarriage Act, 1856
4. Age of Consent Act, 1891
5 Sharda Act, 1929
6. Special Marriage Act, 1954
7. Hindu Marriage Act, 1955
8. Hindu Succession act, 1956
9. Hindu Adoption and Maintenance Act 1956
10. Maternity Benefits Act, 1961
11. Equal Remuneration Act, 1976
12. Dowry Prohibition Act, 1961

20. Common Feature of Reform Movement 22. Impact of Socio-Religious Movements

An analysis of the reform movements of the 19th century The greatest impact of the nineteenth century socio-religious
brings out (Jones, 1994) [3] several common features: reform movements was (Sarkar, 1975) [6]:
A. All the reformers propagated the idea of one God and 1. The creation of national awakening among the masses;
the basic unity of all religions. Thus, they tried to 2. The revival of Hinduism as a tolerant, rational religion
bridge the gulf between different religious beliefs. to restore its lost prestige in the wake of Islam in the
B. All the reformers attacked priesthood, rituals, idolatry past and Christianity in the nineteenth century;
and polytheism. The humanitarian aspect of these 3. An onslaught on the indignities committed on women,
reform movements was expressed in their attack on the untouchables and other oppressed and depressed
caste system and the custom of child marriage. sections of Indian society;
C. The reformers attempted to improve the status of girls 4. The creation of the feelings of sacrifice, service and
and women in society. They all emphasised the need for rationalism;
female education. 5. An attack on the hereditary character and rigidities of
D. By attacking the caste system and untouchability, the the caste system; and finally
reformers helped to unify the people of India into one 6. A sense of equality, indigenization and co-existence of
nation. cultures and religions.
E. The reform movements fostered feelings of self-respect,
self-reliance and patriotism among the Indians. 23. Concluding Remarks
Numerous individuals, reform societies, and religious
21. Contribution of the Reform Movements organizations worked hard to spread education among
Many reformers like Raja Rammohan Roy, Dayanand women, to prevent marriage of young children, to bring
Saraswati and Vivekananda upheld Indian philosophy and women out of the purdah, to enforce monogamy, and to
culture. This instilled in Indians a sense of pride and faith in enable middle class women to take up professions or public
their own culture. Female education was promoted. Schools employment. Due to all these efforts Indian women played
for girls were set up. Even medical colleges were an active and important role in the struggle for
established for women (Jones, 1994) [3]. The cultural and independence of the nation (Sarkar, 1975) [6]. As a result
ideological struggle taken up by the socio-religious many superstitions disappeared and many others were on
movements helped to build up national consciousness. They, their way out. Now, it was no longer a sin to travel to
thus, paved the way for the growth of nationalism. foreign countries.

~ 44 ~
International Journal of History http://www.historyjournal.net

Raja Rammohan Roy can be regarded as the central figure

of India’s awakening for championing the spread of modern
education, science and technology and for his relentless
fight against many social evils. The work of religious
reforms in Maharashtra through the Prarthana Samaj by
propagating inter-caste marriages, freedom from priestly
domination and improvement of the lot of women. The Arya
Samaj and pleaded for the right of individuals to interpret
Vedas and free themselves from the tyranny of priests.
Besides all this, the organisation fought against
untouchability and caste rigidity as well as worked for
promoting modern education. Swami Vivekananda, a great
humanist, through his Ramakrishna Mission condemned
religious narrow mindedness, advocated free thinking and
emphasised on service for the poor. Religious reforms
among the Muslims were carried out by Sayyid Ahmad
Khan who encouraged Muslims to adopt modern education;
denounced polygamy, purdah system and spoke against
religious intolerance, ignorance and irrationalism.

24. References
1. Ahmad Aziz. Islamic Modernism in India and Pakistan,
Oxford University Press, London 1967.
2. Chandra Bipan. “History of Modern India,” Orient
Black Swan, New Delhi 2020.
3. Jones Kenneth. Socio-Religious Reform Movements in
British, New Cambridge History of India, New Delhi
1994.
4. Narain VA. “Social History of Modern India-The
Nineteenth Century,” Meenakshi Prakashan, New Delhi
2008.
5. NIOS. “Religious Reforms Movements in Modern
India,” Indian Culture and Heritage Secondary Course,
NIOS 2018.
6. Sarkar Sumit. “Bibliographical Survey of Social
Reform Movements in 18th and 19th Centuries,” Indian
Council of Historical Research distributors, Motilal
Banarsidass, Delhi 1975.

~ 45 ~