Sir syed ahmed khan biography in urdu

Indian reformer and social reformist (1817–1898)

Not to be confused with Syed Ahmad Barelvi.

Sir Syed Ahmad KhanKCSI, FRAS (17 October 1817 – 27 Walk 1898), also spelled Sayyid Ahmad Khan, was an Indian Muslim reformer,^[1][2][3]philosopher, professor educationist^[4] in nineteenth-century British India.^[5][6]

Though firstly espousing Hindu–Muslim unity, he later became the pioneer of Muslim nationalism clear India and is widely credited bring in the father of the two-nation timidly, which formed the basis of high-mindedness Pakistan movement.^{[1][7][8][9][10][11]} Born into a kith and kin with strong ties to the Mughal court, Ahmad studied science and leadership Quran within the court. He was awarded an honorary LLD from character University of Edinburgh in 1889.^[12][9][6]

In 1838, Syed Ahmad entered the service archetypal East India Company and went lapse to become a judge at clean Small Causes Court in 1867, priggish from this position in 1876. Meanwhile the Indian Mutiny of 1857, significant remained loyal to the British Raj and was noted for his exploits in saving European lives.^[1][2] After dignity rebellion, he penned the booklet The Causes of the Indian Mutiny – a daring critique, at the repel, of various British policies that crystalclear blamed for causing the revolt. Believing that the future of Muslims was threatened by the rigidity of their orthodox outlook, Sir Ahmad began reassurance Western–stylescientific education by founding modern schools and journals and organizing Islamic entrepreneurs.^[13] Victoria School at Ghazipur in 1863, and a scientific society for Muslims in 1864.^[14] In 1875, founded justness Muhammadan Anglo-Oriental College, the first Mohammedan university in Southern Asia.^[15] During empress career, Syed repeatedly called upon Muslims to loyally serve the British Raj and promoted the adoption of Sanskrit as the lingua franca of telephone call Indian Muslims. Syed criticized the Amerind National Congress.^[1]

Sir Syed maintains a well-defined legacy in Pakistan and among Amerindic Muslims. He became a source disregard inspiration for the Pakistan Movement fairy story its activists, including Allama Iqbal extract Muhammad Ali Jinnah. His advocacy have a high regard for Islam's rationalist tradition, and a broader, radical reinterpretation of the Quran far make it compatible with science captain modernity, continues to influence the broad Islamic reformation.^[16] Many universities and bring to light buildings in Pakistan bear Sir Syed's name.^[17]Aligarh Muslim University celebrated Sir Syed's 200th birth centenary with much zeal on 17 October 2017.^[18][19]

Early life

Do grizzle demand show the face of Islam accede to others; instead show your face bit the follower of true Islam for the benefit of character, knowledge, tolerance and piety.

— Sir Syed Ahmad Khan

Syed Ahmad Taqvi 'Khan Bahadur' was born on 17 October 1817 to Syed Muhammad Muttaqi^[20] and Aziz-un-Nisa^[21] in Delhi, which was the money of the Mughal Empire during blue blood the gentry reign of Mughal EmperorAkbar II. Numberless generations of his family had antediluvian highly connected with the Mughal oversight. His maternal grandfather Khwaja Fariduddin served as Wazir in the court be useful to EmperorAkbar Shah II.^[22] His paternal grandad Syed Hadi Jawwad bin Imaduddin set aside a mansab (lit. General) – dexterous high-ranking administrative position - and position honorary name of "Mir Jawwad Kaliph Khan" in the court of EmperorAlamgir II. Sir Syed's father, Syed Muhammad Muttaqi, was personally close to EmperorAkbar Shah II and served as authority personal adviser.^[23] However, Syed Ahmad was born at a time when wreath father was involved in regional insurrections aided and led by the Adapt India Company, which had replaced authority power traditionally held by the Mughal state, reducing its monarch to exceptional figurehead.

Syed Ahmad was the youngest of three siblings. With his superior brother Syed Muhammad bin Muttaqi Caravansary and elder sister Safiyatun Nisa,^[24] Sir Syed was raised in the terrace of his maternal grandfather in organized wealthy area of the city.^[25] They were raised in strict accordance down Mughal noble traditions and they were exposed to politics. Their mother Aziz-un-Nisa played a formative role in Sir Syed's early life, raising him meet rigid discipline and a strong stress on modern education.^[26]

Education

Sir Syed's education was initiated by Shah Ghulam Ali, potentate father's spiritual mentor in 1822.^[27] Unquestionable was taught to read and see the Qur'an by a female instructor Areeba Sehar.^[28] He received an teaching traditional to Muslim nobility in Metropolis. He attended a maktab run uncongenial a learned scholar, Moulvi Hamiduddin, explain a house adjacent to his accustomed home and started learning Persian unthinkable Arabic.^[29] He read the works practice Muslim scholars and writers such rightfully Sahbai, Zauq and Ghalib.^[30] Other tutors instructed him in mathematics, astronomy with the addition of algebra. He also pursued the peruse of medicine for several years adorn Hakim Ghulam Haider Khan.^[29] Sir Syed was also adept at swimming, perceptive and other sports.^[31] He took mammoth active part in the Mughal court's cultural activities and attended parties, festivals and recitations.^[32]

Syed Ahmad's elder brother launched a weekly, “Syedul Akhbar”, from Metropolis, which was one of the pristine barbarian Urdu newspapers in northern India.^[33] Waiting for the death of his father cut down 1838, Sir Syed had lived unmixed life customary for an affluent rural Muslim noble. Upon his father's sort-out, he inherited the titles of tiara grandfather and father and was awarded the title of Arif Jung wishy-washy the emperor Bahadur Shah Zafar.^[34] Capital difficulties put an end to Sir Syed's formal education, although he extended to study in private, using books on a variety of subjects.^[32]

Career

Having legitimate the steady decline in Mughal civic power, Sir Syed decided to seam the service of the East Bharat Company. He could not enter probity colonial civil service because it was only in the 1860s that Indians were admitted. His first appointment was as a Serestadar (lit. Clerk) pounce on the Criminal Department in the Sadr Amin's office in Delhi, responsible oblige record-keeping and managing court affairs.^[34][35] Essential February 1839, he was transferred yearning Agra and promoted to the nickname of Naib Munshi or deputy customer in the office of the Commissioner.^[36] In 1841 he was appointed significance the Munsif or Sub-Judge of Fatehpur Sikri and later transferred to Metropolis in 1846.^[36] He remained in City until 1854 except for two instant postings to Rohtak as officiating Sadr Amin in 1850 and 1853.^[37] Constrict 1855 he was promoted to justness post of Sadr Amin in Bijnor.^[38]

Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British grandiose politics during his service at rectitude courts. At the outbreak of interpretation Indian rebellion, on 10 May 1857, Sir Syed was serving as interpretation chief assessment officer at the pore over in Bijnor.^[38] He stood by rank British officers of Bijnor and salvageable the lives of many officers extort their family members from the nauseous soldiers.^[38] The conflict had left stout numbers of civilians dead. Erstwhile centres of Muslim power such as Metropolis, Agra, Lucknow and Kanpur were fully affected. He lost several close next of kin who died in the violence. Allowing he succeeded in rescuing his ormal from the turmoil, she died teensy weensy Meerut, owing to the privations she had experienced.^[39]

In 1858, he was qualified as Sadarus Sudoor, a high-ranking publicize at the court in Muradabad, circle he began working on his governing famous literary work, The Cause ingratiate yourself the Indian Revolt.^[40] In 1862, yes was transferred to Ghazipur, and next to Aligarh in 1864. In 1864 he was sent to Banaras beginning elevated to the position of excellent Sub-Judge of Small Causes.^[40]

In April 1869, he accompanied his two sons Syed Hamid and Syed Mahmood to England, the latter had obtained a schooling to study in England.^[41]

Sir Syed hidden from government service in 1876 additional settled in Aligarh.^[42] In 1878, filth was nominated as an additional contributor of the Imperial Legislative Council, which he served from July 1878 add up July 1880. He also served organized second term that lasted until 1883.^[43] He served the Legislative Council be fond of the Lieutenant Governor of the North- Western Provinces for two terms expend 1887 until 1893.^[44]

Influences

Sir Syed's early influences were his mother Aziz-un-Nisa and paternal grandfather Khwaja Fariduddin both of whom took special interest in his education.^[45] Apart from serving as a Wazir in the Mughal court, Khwaja Fariduddin was also a teacher, mathematician unthinkable astronomer.^[25] He was also disposed in the direction of Sufism, which left its impact start in on Sir Syed since his early childhood.^[46] His maternal uncle Khwaja Zainuddin Ahmad, who was an expert in symphony and mathematics, also influenced him complicated his early days.^[47]

Sir Syed's early religious writings demonstrate the influence of threesome school of religious thought on coronate outlook - the Naqshbandi tradition remember Shah Ghulam Ali Dahlavi, Shah Waliullah Dehlawi and his teachings, and goodness Mujahidin movement of Syed Ahmad Barelvi and his earliest disciple Shah Ismail Dehlvi.^[46][48] While Sir Syed shared character desire for religious forms in Bharat with the Mujahidin movement, he was opposed to the Indian Wahhabi movement.^[49]

During his formative years in Delhi misstep came in contact with Ghalib bear Zauq whose exquisite style of language and poetry influenced Sir Syed's combination of writing.^[50] He would often upon Imam Baksh Sahbai and Sadruddin Caravansary Azurda Dehlawi in his learning years.^[51] Another influence on him was her majesty teacher and friend in Agra, Nur al Hasan of Kandhala, a doctor in Arabic at Agra College attach importance to the early 1840s who encouraged favour corrected his early works.^[52][53]

He was along with influenced by the works of righteousness Tunisian reformer Hayreddin Pasha and adoptive his approach of utilising freedom have a good time expression for bringing reforms in position Muslim community.^[54]

The western writers who wellnigh influenced his political thoughts were position Utilitarians such as John Stuart Atelier, whose works he often quoted cloudless his own writings.^[55] He was as well influenced by the essays of Patriarch Addison and Richard Steele and modelled his own journals after their Tatler and Spectator.^[55]

Literary works

While continuing to make a hole as a junior clerk, Sir Syed began focusing on writing, from loftiness age of 23 (in 1840), discharge various subjects (from mechanics to enlightening issues), mainly in Urdu, where fiasco wrote, at least, 6000 pages. Take steps also wrote a well known unspoiled on archaeology called Athar-ul-Sandeed. He very developed interest in literature as grace met a few of India's athletic known writers.^[56][57]

Religious works

Sir Syed Ahmad Khan's career as an author began during the time that he published a series of treatises in Urdu on religious subjects elaborate 1842. In his early religious belles-lettres his religious thoughts were more orthodox; over time, with his increasing advance with the West, his views piecemeal became more independent.^[58] His early totality show the influence of Sufism distinguished his upbringing in Delhi.^[59] The dominant themes of these works are debasement of the practices of the Islamic prophet Muhammad as the one literal path and the desire to correct the lives of Indian Muslims let alone religious innovations, thus endeavoring for position purity of Islamic belief in India.^[60][59]

His later religious writings, such as wreath commentary on the Torah and Truth and his essays on Muhammad, were stimulated in response to Christian minister activities in India and the quarrelsome view of British historians towards Islam.^[54]

Early treatises

His first treatise published in 1842 was a biographical sketch of Muhammad, called Jila al-Qulub bi Zikr al-Mahbub (Delight of the Hearts in Recant the Beloved),^[61] in line with picture reformist ideas of Shah Waliullah.^[62] Say you will was prose for recitation on Mawlid written in idiomatic Urdu.^[63] He in print his second treatise Tuhfa-i Hasan (The Gift to Hasan) in 1844 rant the encouragement of his friend Nur al Hasan.^[52] It is an Sanskrit translation of the tenth and 12th chapter of Shah Abdul Aziz Dehlavi's Tuhfah-i Ithna Ashariyya (A treatise collect the 12 Imams), which was unornamented critique of Shia beliefs.^[62][64] The 10th chapter deals and answers the Shia accusations against the Sahabi and Hazrat Aisha and the twelfth deals hear the Shia doctrines of tawalli boss tabarri.^[65]

His third treatise, entitled Kalimat al-Haqq (The True Discourse), was published smother 1849.^[64] It is a critique put a stop to the prevalent Sufi practices around pir–murid relationships.^[66] The first part of high-mindedness work is devoted to the idea of piri. In this part, elegance argues that Muhammad is the one valid pir. The work's second do too quickly is focused on muridi and interpretation notion of bay'ah.^[67] He calls desire reforms in the pir-murid relationship paramount the associated practises.^[68]Rah i Sunna undeviating radd i Bid'a (The Sunna viewpoint the Rejection of Innovations), his forgiveness treatise, was published in 1850.^[69] Hurt this work, he expressed his claimant to certain religious practices and thinking of his fellow Muslims, which closure felt were mixed with innovation leading deviated from the true Sunnah.^[70] Increase twofold 1852 he published Namiqa dar bayan masala tasawwur-i-Shaikh (A Letter Explaining leadership Teaching of tasawwur i shaikh), of great consequence which he defended tasawwur-i-Shaikh, the Muslim practice of visualizing within, the picture of one's spiritual guide.^[66][71] In 1853 he translated some passages of al-Ghazali's Kimiya al Sa'ada (The Alchemy prescription Happiness).^[69]

Commentary of the Torah and Gospel

In 1862 while stationed at Ghazipur, Sir Syed started working on a comment on the Bible and its learning, with the aim to explain them in terms of Islam.^[72] It was published in Urdu and English dull three parts from 1862 to 1865 under the title Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat fixed Islam (Elucidation of the World huddle together Commentary of the Torah and Certainty According to the Religion of Islam).^[73][74] While the first part deals sign up the Islamic approach towards biblical literature, the second and third part contains commentary on the Book of Creation and the Gospel of Matthew respectively.^[75]

Essays on the Life of Muhammad

In 1869 he wrote Al-Khutbat al-Ahmadiya fi'l Semite wa'I Sirat al-Muhammadiya (A Series disrespect Essays on the Life of Sibyl Muhammad and Subjects Subsidiary Therein) whereas a rejoinder to William Muir's parts known four-part book, The Life endorsement Mahomet published in 1864.^[76] He was deeply distressed by Muir's portrayal dressingdown Islam and the character of Muhammad. He was concerned that the complete might create doubts among the from the past generation of Muslims.^[77] In order lying on prepare for the book, he attended his son to England, as significant wanted to get a first-hand concept of Western civilisation.^[78]

He was also smashing reader of Darwin and, while party agreeing with all of his gist, he could be described as straight sort of theistic evolutionist like consummate contemporary Asa Gray. Syed Ahmad was one of the first in birth Islamic world to adopt this scrutinize. His arguments in favour of greatness idea were based on both capacity from his own scientific research boss quotes from earlier Islamic scholars poverty Al-Jahiz, Ibn Khaldun and Shah Waliullah.^[79]

Tafsir-ul-Quran

Sir Syed started working on a tafsir, or commentary on the Quran, think it over 1877. It was published as Tafsir ul-Quran in seven volumes; the rule volume appeared in 1880 and glory last volume was published six life after his death in 1904.^[80] Thump this work, he analysed and understood 16 paras and 13 surahs additional the Quran.^[80] In the first notebook, he also included a detailed argument titled Tahrir fi Usool al-Tafsir (The Notes on the Principles of Commentary), in which he laid down 15 principles on which he based ruler commentary.^[81]

Historical works

History was Sir Syed's higher area of study and in 1840, Sir Syed compiled a book elect chronological tables about the Timurid rulers of Delhi from Timur to Bahadur Shah Zafar at the behest compensation Robert N. C. Hamilton, his objector. It was later published under goodness title Jam-i-Jum (Jamshed's Cup).^[82] In Silsilat-ul-Mulk he compiled the biographical data ticking off all the rulers of Delhi providential history.^[83] During his stay in Bijnor, he wrote a history on dignity city of Bijnor, but it was destroyed during the 1857 rebellion.^[84] Powder also wrote critical editions of books like Ziauddin Barani's Tarikh-e-Firoz Shahi in print in 1862,^[85] and Tuzk-e-Jahangiri published reveal 1864.^[86] However, his most important sequential works that brought him fame since a scholar were the two editions of Asar-us-Sanadid and that of rectitude Ain-e-Akbari.^[87]

Asar-us-Sanadid

In 1847, he published the paperback Asar-us-Sanadid (The Remnants of Ancient Heroes) documenting antiquities of Delhi dating strange the medieval era.^[88] The work high opinion divided into four sections: the chief describes the buildings outside the singlemindedness of Delhi; the second describes rectitude buildings around the Delhi Fort; ethics third describes the monuments in Shahjahanabad; and the last section presents graceful brief historical account of the many settlements of Delhi^[88] as well in that the prominent inhabitants of Delhi, inclusive of Sufis (such as Shah Ghulam Kaliph and Saiyid Ahmad Shahid), physicians, scholars, poets, calligraphers, and musicians.^[89] It likewise contained around 130 illustrations drawn indifferent to Faiz Ali Khan and Mirza Shahrukh Beg, which were the first lithographically produced book illustrations in India.^[90] Syed Ahmad released the second edition snare Ansar-as-Sanadid in 1854.^[91] However, the alternate edition was radically different from distinction first – the second was skimpy and more factual.^[92] This work desecration Sir Syed a wider fame with the addition of earned him the reputation of a- cultured scholar.^[93] In 1861, it was translated into French by Gracin space Tassy in Paris.^[88] The book was also presented to the Royal Asiatic Society of Great Britain and Eire in London, which made him prolong honorary fellow.^[86]

Ain-e-Akbari

In 1855, he finished crown scholarly, and illustrated edition of Abul Fazl's A'in-e Akbari. The first come first the third volume of the get something done were both published in 1855. Character second volume, sent to the owner in 1857, was destroyed in significance rebellion that took place that year.^[94] Having finished the work to her majesty satisfaction, and believing that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours, Syed Ahmad approached the great Ghalib to inscribe a taqriz (in the convention slant the times, a laudatory foreword) presage it. Ghalib obliged, but what stylishness did produce was a short Iranian poem castigating the A'in-e Akbari, brook by implication, the imperial, sumptuous, wipe out and learned Mughal culture of which it was a product. The littlest that could be said against service was that the book had tiny value even as an antique feelings. Ghalib practically reprimanded Syed Ahmad Caravanserai for wasting his talents and former on dead things. Worse, he celebrated sky-high the "sahibs of England" who at that time held all rendering keys to all the a’ins pry open this world.^[95]

Sir Syed Ahmad Khan on no occasion again wrote a word in bless of the A'in-e Akbari and slot in fact gave up taking an uncomplimentary interest in history and archaeology. Explicit did edit another two historical texts over the next few years, on the contrary neither of them was anything cherish the A'in: a vast and triumphalist document on the governance of Akbar.^[96]

Political works

During the uprising of 1857, Sir Syed was posted as a most important assessment officer at the court assume Bijnor.^[97] He recorded the history lay out the mutiny in Tarikh i Sarkashi-ye Bijnor (History of the Bijnor Rebellion), which was published in 1858.^[98] Subside was deeply worried about the income of the mutiny for his individual Muslims in particular.^[97] He wrote adroit number of articles and pamphlets much as Asbab-e-Baghawat-e-Hind (The Causes of nobleness Indian Revolt), Loyal Muhammadans of India, and Review on Dr Hunter's Amerindian Musalmans: Are They Bound in Moral sense to Rebel Against the Queen? blow up defend Muslims and Islam and protrude a cordial relations between the Nation authorities and the Muslim community.^[99]

Causes out-and-out the Indian Revolt

Sir Syed supported authority East India Company during the 1857 uprising, a role which has archaic criticised by some nationalists such slightly Jamaluddin Afghani. In 1859 Sir Syed published the booklet Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt) in Sanskrit in which he studied the causes of the Indian revolt. In that, his most famous work, he unloved the common notion that the story line was planned by Muslim elites, who resented the diminishing influence of Islamic monarchs. He blamed the East Bharat Company for its aggressive expansion restructuring well as the ignorance of Island politicians regarding Indian culture. Sir Syed advised the British to appoint Muslims to assist in administration, to inferior what he called ‘haramzadgi’ (a lowclass deed) such as the mutiny.^[100]

Maulana Altaf Hussain Hali wrote in glory biography of Sir Syed that:

"As soon as Sir Syed reached Muradabad, he began to write the dissertation entitled The Causes of the Amerindic Revolt (Asbab-e-Baghawat-e-Hind), in which he frank his best to clear the liquidate of India, and especially the Muslims, of the charge of Mutiny. Advocate spite of the obvious danger, let go made a courageous and thorough slay of the accusations people were establishment against the Government and refused belief which the British had invented give explain the causes of the Mutiny."^[101]

When the work was finished, without for the future for an English translation, Sir Syed sent the Urdu version to break down printed at the Mufassilat Gazette Subdue in Agra. Within a few weeks, he received 500 copies back take from the printers. One of his guests warned him not to send ethics pamphlet to the British Parliament reproach to the Government of India. Rae Shankar Das, a great friend suffer defeat Sir Syed, begged him to flow the books rather than put tiara life in danger.^[98] Sir Syed replied that he was bringing these cannon-ball to the attention of the Country for the good of his reduction people, of his country, and funding the government itself. He said wind if he came to any encroach upon while doing something that would much benefit the rulers and the subjects of India alike, he would readily suffer whatever befell him. When Rae Shankar Das saw that Sir Syed's mind was made up and holdup could be done to change planning, he wept and remained silent. Astern performing a supplementary prayer and solicitation God's blessing, Sir Syed sent nominal all the 500 copies of queen pamphlet to England, one to righteousness government, and kept the rest themselves.

When the government of India difficult the book translated and presented beforehand the council, Lord Canning, the governor-general, and Sir Bartle Frere accepted flip your lid as a sincere and friendly tone. The foreign secretary Cecil Beadon, regardless, severely attacked it, calling it 'an extremely seditious pamphlet'. He wanted spruce proper inquiry into the matter paramount said that the author, unless take steps could give a satisfactory explanation, sine qua non be harshly dealt with. Since clumsy other member of the Council agreeing with his opinion, his attack sincere no harm.^[102]

Later, Sir Syed was receive to attend Lord Canning's durbar advise Farrukhabad and happened to meet decency foreign secretary there. He told Sir Syed that he was displeased become conscious the pamphlet and added that assuming he had really had the government's interests at heart, he would watchword a long way have made his opinion known scope this way throughout the country; take action would have communicated it directly playact the government. Sir Syed replied defer he had only had 500 copies printed, the majority of which good taste had sent to England, one confidential been given to the government draw round India, and the remaining copies were still in his possession. Furthermore, let go had the receipt to prove inventiveness. He was aware, he added, think about it the view of the rulers esoteric been distorted by the stress focus on anxieties of the times, which forceful it difficult to put even position most straightforward problem in its basic perspective. It was for this do your best that he had not communicated reward thoughts publicly. He promised that get as far as every copy that could be organize circulating in India he would by oneself pay 1,000 rupees. At first, Beadon was not convinced and asked Sir Syed over and over again conj admitting he was sure that no mother copy had been distributed in Bharat. Sir Syed reassured him on that matter, and Beadon never mentioned ready to drop again. Later he became one type Sir Syed's strongest supporters.

Many defensible translations were made of the Sanskrit text of The Causes of picture Indian Revolt. The one undertaken overstep the India Office formed the topic of many discussions and debates.^[103] Glory pamphlet was also translated by position government of India and several liveware of parliament, but no version was offered to the public. A rendering which had been started by Metropolis Colvin, a government official was ripened by Sir Syed's friend, Colonel G.F.I. Graham, and finally published in 1873.^[101][104]

Loyal Muhammadans of India

In 1860, Sir Syed wrote a series of bilingual leaflets called the Risala Khair Khwahan-e Musalmanan-e-Hind (An Account of the Loyal Mohammedans of India) from Meerut containing episodes in the life of those Muslims who stood by the British through the 1857 uprising.^[98] It was obtainable in three issues, the first streak second issues appeared in 1860, piece the third was published in 1861.^[105] The first issue highlighted the boldness of those Muslims who stood through the British while the second dying out carried an article on jihad press which he makes a clear discrimination between jihad and rebellion.^[105]

Review on Hunter's Indian Musalmans

In August 1871 William Bugologist Hunter, a Scottish historian and contributor of the Indian Civil Service in print Indian Musalmans: Are They Bound space Conscience to Rebel Against the Queen? in which he discussed the Asian Wahabi movement, its role in prestige rebellion^[106] and argued that the Muslims were a threat to the Empire.^[107] Hunter links Wahhabism with rebellion submit terms them as self-stylised jihadis.^[108] Tiara accusations led to the prosecution have a high opinion of Muslims in India especially in nobility North Western Provinces and those allied with Wahhabism were severely punished.^[108] Assorted Muslims found his arguments one-sided splendid this prompted Sir Syed to copy a rejoinder of the book.^[108] Let go reviewed the book in The Pioneer in a series of articles which were reprinted in Aligarh Institute Gazette from 24 November 1871, to 23 February 1872.^[98] They were later serene and published in a book extract England by Hafiz Ahmad Hasan, representation Vakil of Tonk.^[109] Sir Syed supported his arguments upon Muhammad's own manage during holy wars.^[110]

Muslim reformer

See also: Aligarh Movement

Through the 1850s, Syed Ahmad Caravanserai began developing a strong passion convey education. While pursuing studies of discrete subjects including European jurisprudence, Sir Syed began to realise the advantages reminisce Western-style education, which was being offered at newly established colleges across Bharat. Despite being a devout Muslim, Sir Syed criticised the influence of unwritten dogma and religious orthodoxy, which difficult made most Indian Muslims suspicious be more or less British influences.^[111] Sir Syed began cheek increasingly concerned for the future drawing Muslim communities.^[111] A scion of Mughal nobility, Sir Syed had been reared in the finest traditions of Islamic elite culture and was aware competition the steady decline of Muslim partisan power across India. The animosity among the British and Muslims before ground after the Indian Rebellion of 1857 threatened to marginalise Muslim communities circuit India for many generations.^[111]

Scientific Society

Sir Syed intensified his work to promote co-operation with British authorities, promoting loyalty draw near the Empire amongst Indian Muslims. Genuine to working for the upliftment always Muslims, Sir Syed founded a fresh madrassa in Muradabad in 1859; that was one of the first god-fearing schools to impart scientific education. Sir Syed also worked on social causes, helping to organise relief for honourableness famine-struck people of North-West Province problem 1860.^[40] While posted in Ghazipur quantity 1863, he established a madrasa which later became the Victoria High school.^[112] He also formed the Scientific Concert party in Ghazipur to promote educational reforms across the country.^[40] He wrote cease insightful tract on education titled Iltimas Ba Khidmat-e-Sakinan-e-Hind Dar Bab-e- Taraqqi Taleem in Ahl-e-Hind (Address to the population of Hindoostan on education).^[113]

Upon his snag to Aligarh in 1864, Sir Syed began working wholeheartedly as an instructor. The Scientific Society was transferred immigrant Ghazipur to Aligarh and rechristened pass for the Scientific Society of Aligarh.^[114] Moulding it after the Royal Society vital the Royal Asiatic Society,^[115] Sir Syed assembled Muslim scholars from different endowments of the country. The Society spoken for annual conferences, disbursed funds for instructional causes and regularly published a gazette on scientific subjects in English station Urdu. Sir Syed felt that rendering socio-economic future of Muslims was near extinction by their orthodox aversions to contemporary science and technology.^[111] He published numberless writings promoting liberal, rational interpretations subtract Islamic scriptures, struggling to find reasonable interpretations for jinn, angels, and miracles of the prophets.^[116] One example was the reaction to his argument – which appeared in his tafsir (exegesis) of the Quran – that riba referred to interest charges when let somebody use money to the poor, but arrange to the rich, nor to borrowers "in trade or in industry", owing to this finance supported "trade, national good and prosperity". While many jurists proclaimed all interest to be riba, (according to Sir Syed) this was household "on their own authority and deduction" rather than the Quran.^[117]

Muhammadan Anglo-Oriental College

On 1 April 1869 he went, administer with his sons Syed Mahmood gain Syed Hamed, to England, where why not? was awarded the Order of honourableness Star of India from the Brits government on 6 August.^[118] Travelling examination England, he visited its colleges suffer was inspired by the culture a range of learning established after the Renaissance. Sir Syed returned to India in say publicly following year determined to build splendid school modelled on Cambridge and University imparting modern education to Indians.^[119] Understand his return, he established the Khwastgaran-i-Taraqqi-i-Talim-i-Musalman (Committee for the Better Diffusion prep added to Advancement of Learning among Muhammadans) keep on 26 December 1870. By 1872, on your toes was converted into a Fund Conclave for the establishment of a school.^[120] Sir Syed described his vision confiscate the institution he proposed to improper in an article written sometime deck 1872 and re-printed in the Aligarh Institute Gazette of 5 April 1911:

I may appear to be in a world of your own and talking like Shaikh Chilli, on the other hand we aim to turn this Revolutionist College into a University similar force to that of Oxford or Cambridge. Emerge the churches of Oxford and City, there will be mosques attached nominate each College... The College will accept a dispensary with a Doctor spreadsheet a compounder, besides a UnaniHakim. Esteem will be mandatory on boys inspect residence to join the congregational prayers (namaz) at all the five historical. Students of other religions will amend exempted from this religious observance. Islamist students will have a uniform consisting of a black alpaca, half-sleeved chugha and a red Fez cap... Defective and abusive words which boys as is usual pick up and get used collect, will be strictly prohibited. Even much a word as a "liar" desire be treated as an abuse sentry be prohibited. They will have go for a run either on tables of European combination or on chaukis in the style of the Arabs... Smoking of gasper or huqqa and the chewing oppress betels shall be strictly prohibited. Clumsy corporal punishment or any such castigation as is likely to injure nifty student's self-respect will be permissible... Ingenuity will be strictly enforced that Shia and Sunni boys shall not chat their religious differences in the Institute or in the boarding house. Orangutan present it is like a hour dream. I pray to God make certain this dream may come true."^{[citation needed]}

He began publishing the journal Tehzeeb-ul-Akhlaq (Social Reformer) on 24 December 1870 pause spread awareness and knowledge on further subjects and promote reforms in Muhammadan society.^[121] Sir Syed worked to sell reinterpretation of Muslim ideology in level to reconcile tradition with Western breeding. He argued in several books finely tuned Islam that the Qur'an rested medium an appreciation of reason and unfilled law, making scientific inquiry important around being a good Muslim.

By 1873, the committee under Sir Syed up proposals for the construction of out college in Aligarh. Maulvi Samiullah Caravanserai was appointed as the secretary domination the sub-committee of the proposed school.^[120] Members of the committee toured integrity country in order to raise income for the school, which was at long last established on 24 May 1875 remove Aligarh as the Muhammadan Anglo-Oriental Campus School. Two years later, in 1877, the school was converted into nobility Muhammadan Anglo-Oriental College.^[122] He retired dismiss his career as a jurist righteousness following year, concentrating entirely on nonindustrial the college and on religious reform.^[115] Sir Syed's pioneering work received ease from the British.^[123] Although intensely criticised by orthodox religious leaders hostile watchdog modern influences, Sir Syed's new school attracted a large student body, expressly drawn from the Muslim gentry elitist middle classes.^{[124][self-published source?]} However, MAO Academy was open to all communities, sports ground had a sizeable number of Hindustani students. The first graduate of honesty college was a Hindu.^[125] The path at the college involved scientific roost Western subjects, as well as Accustom subjects and religious education.^[115] The chief chancellor was Sultan Shah Jahan Begum, a prominent Muslim noblewoman, and Sir Syed invited an Englishman, Theodore Bayou, to serve as the first institute principal.^[124] The college was originally united with Calcutta University but was transferred to the Allahabad University in 1885. Near the turn of the Ordinal century, it began publishing its shine magazine and established a law college. In 1920, the college was transformed into Aligarh Muslim University.^[125]

Muhammadan Educational Conference

After founding the Anglo-Oriental College, Sir Syed felt the need of a pan-India organisation to propagate the ideas signal your intention his movement. To this cause, purify established the All India Muhammadan Instructive Congress with its headquarters in Aligarh. The first session of the Consultation was held at Aligarh in 1886 under the presidency of Maulvi Samiullah Khan.^[126] The main objective of representation organisation was to promote educational situation among Muslims through conferences throughout Bharat and transform the Anglo-Oriental College union the status of university.^[127] The honour of the organisation was changed divulge All India Muhammadan Educational Conference hitch avoid confusion with the Indian Municipal Congress.^[127]

Opposition and criticism

Sir Syed's Aligarh Development and his desire to open institutions for Western education was opposed hard the orthodox Indian Muslims. Imdad Khalif, the then deputy collector of Kanpur condemned the foundation of Anglo-Oriental College.^[128] Several periodicals such as Noor-ul-Afaq, Noor-ul-Anwar, and Taed-ul-Islam were started by potentate opponents in opposition to Tehzeeb-ul-Akhlaq concerning dissuade Muslims from joining the Aligarh Movement.^[128][129] Many other orthodox Islamic schools condemned him as out of goodness fold of Islam (i.e. a kafir).^[124] According to J.M.S. Baljon his substance created "a real hurricane of protests and outbursts of wrath" among position local clerics "in every town be first village" in Muslim India, who make for a acquire fatawa "declaring him to be smashing kafir" (unbeliever).^[130] He was also offender of having converted to Christianity.^[130]Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement criticised some of his hand-outs in a polemic titled Barakat difference Dua.^[131]Jamal al-Din al-Afghani, the Pan-Islamic advocate, launched a vitriolic attack on him through his periodical calling him top-notch “Naturist”.^[132]

Many of his own friends, liking Nawab Muhsin ul Mulk, expressed their significant reservations at his religious significance (many of which were expounded guarantee his commentary of Qur'an).^[133] Syed Ahmad Khan's controversial views such as coronate rejection of miracles, denial of excellence existence of angels, downplaying the pre-eminence of prophethood, etc. arose disdain along with from orthodox adherents of Waliullahi meliorate trends, such as Ahl-e Hadith don Deobandis. Ahl-i Hadith were particularly austere in their condemnation of Ahmad Khan; with many of its leaders lack Muḥammad Ḥusayn Baṭālvī (d. 1920 C.E/ 1338 A.H) declaring Takfir (excommunication) have power over Sir Syed as an apostate.^[134]

Maulana Qasim Nanautawi, the founder of Darul Uloom Deoband, expressed in a letter sort an acquaintance of his and Sir Syed's:

"No doubt, I greatly selfish, as per what I've heard, Syed (Ahmad) Sahab's courage (Ūlul Azmi) impressive concern for the Muslims (Dardmandi line Ahl e Islam). For this take as read I shall express my affection back him, it will be rightful. Nevertheless, similar to this (or rather enhanced than this), upon hearing about ruler disturbed (Fāsid) beliefs, I have convex complaints and sorrow for him"^[135]

Maulana Qasim Nanautawi wrote directly to Sir Syed as well, explaining him some be required of his "noteworthy" mistakes. This correspondence was published as "Tasfiyat ul Aqaaid" plod 1887 C.E^[136]

Political thoughts and activities

Shan Muhammad in his book Sir Syed Ahmad Khan: a political biography notes consider it Sir Syed was foremost an guide and reformer and not an collegiate thinker, and so his political moral is related to the circumstances personage his times.^[137] Important events that molded his political outlook includes the 1857 Rebellion, the premiership of William Ewart Gladstone in England (which started currency 1868) and the viceroyalty of Ripon in India.^[138]

Sir Syed was deeply transcendental green. His political views were centered walk Islam and an Islamic viewpoint.^[138]

In 1878, Sir Syed was nominated to prestige Viceroy's Legislative Council.^[139] He testified at one time the education commission to promote rank establishment of more colleges and schools across India. At the start most recent his political career, Sir Syed was an advocate of Hindu–Muslim unity additional India's composite culture, wanting to bestow all Indians.^[8] In the same epoch, Sir Syed founded the Muhammadan Society to promote political co-operation amongst Amerindian Muslims from different parts of representation country. In 1886, he organised prestige All India Muhammadan Educational Conference play a part Aligarh, which promoted his vision illustrate modern education and political unity commissioner Muslims. His works made him blue blood the gentry most prominent Muslim politician in Nineteenth century India, often influencing the stance of Muslims on various national issues.

Opposition to active politics

Sir Syed resentful the active involvement of Muslims make a way into politics. He regarded the attainment comment higher English education, not political pursuits, as the first priority for blue blood the gentry upliftmeant of the Muslim community.^[140] Operate declined to lend support to description National Muhammadan Association, a political administration founded by Syed Ameer Ali cloudless 1887 and refused to participate pretend the Muhammedan National Conference at Metropolis which he regarded as a public agitation.^[141]

When the Indian National Congress was established in 1885 he did jumble express any opinion about it on the contrary later he became an active judge of the organisation and expressed rulership active opposition to the Congress.^[142]

Sir Syed's opposition received criticism from Maulvi Sharaf-ul-Haqq who criticised his views about goodness Congress demands in a risala gentlemanly Kalam Mufid-al-Anam. Lala Lajpat Rai wrote a series of open letters indicative grief and surprise at his operation in attitude towards Congress.^[143]

Sir Syed advocated the use of constitutional machinery, specified as participation in administration, for indicative grievances to the British government.^[144] Inaccuracy supported the efforts of Indian state leaders Surendranath Banerjee and Dadabhai Naoroji to obtain representation for Indians dash the government and civil services. Modern 1883, he founded the Muhammadan Mannerly Service Fund Association to encourage favour support the entry of Muslim graduates into the Indian Civil Service (ICS).^[115][145] In 1883, he established the Muhammedan Association to put forward grievances outline the Muslims to the Imperial Deliberative Council.^[146] He was nominated as out member of the Civil Service Assignment in 1887 by Lord Dufferin. Import 1888, he along with Raja Shiv Prasad of Benaras established the Pooled Patriotic Association at Aligarh to stopper political co-operation with the British very last Muslim participation in the British management.

Hindu–Muslim unity

At the start of king career, Syed Ahmad Khan advocated untainted Hindu–Muslim unity in Colonial India.^[8] Loosen up stated: "India is a beautiful mate and Hindus and Muslims are protected two eyes. If one of them is lost, this beautiful bride longing become ugly."^[8] Being raised in primacy diverse city of Delhi, Syed Ahmad Khan was exposed to the festivals of both Hindus and Muslims.^[8] Perform collected Hindu scriptures and "had marvellous commitment to the country's composite culture", being close friends with Swami Vivekanand to Debendranath Tagore.^[8] In the Ordinal century, he opposed cow slaughter, flat stopping a fellow Muslim from sacrificing one for Eid al-Adha to hype peace between Muslims and Hindus.^[8] Addressing a large gathering in Gurdaspur point the finger at 27 January 1884, Sir Syed said:

O Hindus and Muslims! Do complete belong to a country other more willingly than India? Don't you live on honourableness soil and are you not belowground under it or cremated on secure ghats? If you live and fall victim to on this land, then bear escort mind that ‘Hindu’ and ‘Muslim’ level-headed but religious word: all the Hindus, Muslims and Christians who live hassle this country are one nation.^[8]

When fair enough founded Muhammadan Anglo-Oriental College, he unbolt its admissions to Indians of descent faiths, with its first principal Rhetorician Siddons being a Christian and given of its patrons Mahendra Singh hold sway over Patiala being a Sikh.^[8]Shafey Kidwai find your feet that Sir Syed promoted "advocacy watch the empowerment of all Indians".^[8]

In emperor book Causes of the Indian Revolt, which was originally published in Sanskrit in 1858, he referred to Hindus and Muslims as 'two antagonistic races' when highlighting the British folly manager bringing them together in a free unit, thereby endangering the British position.^[147]

Advocacy of Urdu

See also: Hindi–Urdu controversy

The arrival of the Hindi–Urdu controversy of 1867 saw the emergence of Sir Syed as a champion for the energy of the Urdu language.^[1] He became a leading Muslim voice opposing nobility adoption of Hindi as a specially official language of the United Boonies (now Uttar Pradesh). Sir Syed professed Urdu as the lingua franca game the United Provinces which was built as a confluence of Muslim attend to Hindu contributions in India.^[8] Having antique developed during the Mughal period, Sanskrit was used as a secondary have a chat to Persian, the official language give an account of the Mughal court. Since the demur of the Mughal dynasty, Sir Syed promoted the use of Urdu burn to the ground his own writings. Under Sir Syed, the Scientific Society translated Western crease only into Urdu. The schools intimate by Sir Syed imparted education encircle the Urdu medium. The demand cooperation Hindi, led largely by Hindus, was to Sir Syed an erosion fail the centuries-old Muslim cultural domination register India. Testifying before the British-appointed instruction commission, Sir Syed controversially exclaimed go wool-gathering "Urdu was the language of aristocracy and Hindi that of the vulgar."^[148] His remarks provoked a hostile solution from Hindu leaders, who unified district the nation to demand the fad of Hindi.

The success of loftiness Hindi movement led Sir Syed perfect further advocate Urdu as the figure of Muslim heritage and as blue blood the gentry language of all Indian Muslims. Tiara educational and political work grew to an increasing extent centred around and exclusively for Islamist interests. He also sought to hold the British to give Urdu wide official use and patronage. His colleagues such as Mohsin-ul-Mulk and Maulvi Abdul Haq developed organisations such as class Urdu Defence Association and the Anjuman Taraqqi-i-Urdu, committed to the perpetuation become aware of Urdu.^{[citation needed]} All these colleagues bluff efforts that resulted in the approval of Urdu as the official patois of the Hyderabad State and sort the medium of instruction in significance Osmania University.^{[citation needed][149]} To Muslims fuse northern and western India, Urdu difficult become an integral part of governmental and cultural identity. However, the autopsy over the use of Hindi restricted Urdu further provoked communal conflict in the middle of Muslims and Hindus in India.

Two-nation theory

Sir Syed is considered as greatness first person to theorize the impression of separate nationhood for Muslims respect subcontinent.^[150][11] In a speech at Meerut in 1888 he presented on scenic scenario of post colonial phase heavens which he described Muslims and Hindus as two nations.^[151] He's regarded since the father of two-nation theory extra the pioneer of Muslim nationalism which led to the partition of India.^[9][10]

Urdu-Hindi controversy is seen as the alteration of Sir Syed's views towards Islamist nationhood which he expressed in sovereign speeches during later days.^[150] While afraid of the loss of Muslim civil power owing to the community's dislike, Sir Syed was also averse side the prospect of democratic self-government, which would give control of government just now the Hindu-majority population.^{[1][152][153]}

"At this time after everything else nation is in a bad ensconce in regards education and wealth, on the other hand God has given us the produce a result of religion and the Quran court case present for our guidance, which has ordained them and us to adjust friends. Now God has made them rulers over us. Therefore we be obliged cultivate friendship with them, and requirement adopt that method by which their rule may remain permanent and prove in India, and may not covering into the hands of the Bengalis... If we join the political drive of the Bengalis our nation longing reap a loss, for we action not want to become subjects be worthwhile for the Hindus instead of the subjects of the "people of the Book..."^[153]

Later in his life he said:

"Suppose that the English community become peaceful the army were to leave Bharat, taking with them all their cannons and their splendid weapons and recoil else, who then would be primacy rulers of India?... Is it likely that under these circumstances two humanity — the Mohammedans and the Hindus — could sit on the identical throne and remain equal in power? Most certainly not. It is major that one of them should defeat the other. To hope that both could remain equal is to hope for the impossible and the inconceivable. Nevertheless until one nation has conquered integrity other and made it obedient, equanimity cannot reign in the land."^[154]

Personal life

In 1836, he married Parsa Begum, pen name Mubarak Begum.^[155] They had two posterity, Syed Hamid and Syed Mahmood, weather a daughter, Ameena, who died battle a young age.^[156]

Sir Syed Ahmad Caravanserai lived the last two decades flaxen his life in Aligarh, regarded at large as the mentor of 19th pole 20th century Muslim entrepreneurs. Battling illnesses and old age, Sir Syed acceptably on 27 March 1898.^[157] He was buried in Sir Syed Masjid convenient the campus of Aligarh Muslim University.^[157]

Legacy and influence

Syed Ahmad is widely go forward across South Asia as a on standby Muslim social reformer and visionary.^[115][145] Circlet educational model and progressive thinking carried away Muslim elites who supported the Go backwards India Muslim League. He founded honesty All India Muhammadan Educational Conference inlet 1886 in order to promote Exoticism education, especially science and literature, amid India's Muslims. The conference, in above to generating funds for Ahmad Khan's Muhammadan Anglo-Oriental College, motivated Muslim elites to propose expansion of educational ascent elsewhere, known as the Aligarh Carriage. In turn, this new awareness close the eyes to Muslim needs helped stimulate a civic consciousness among Muslim elites, who went on to form the AIML, which led Muslims of India towards position formation of Pakistan.^[158]

He was an resilience on several political leaders, thinkers build up writers such as Muhammad Iqbal, Abul Kalam Azad,^[159]Sayyid Mumtaz Ali^[160]Altaf Hussain Hali, Shibli Nomani, Nawab Mohsin-ul-Mulk, Chiragh Prizefighter, and Nazir Ahmad Dehlvi.^[161]

The university operate founded remains one of India's maximum prominent institutions and served as distinction arsenal of Muslim India. Prominent alumni of Aligarh include Muslim political selected Maulana Mohammad Ali Jouhar, Abdur Influence Nishtar, Maulana Shaukat Ali and Maulvi Abdul Haq. The first two Choice Ministers of Pakistan, Liaquat Ali Caravansary and Khawaja Nazimuddin, as well by reason of Indian President Dr. Zakir Husain, muddle amongst Aligarh's most famous graduates. Fillet birth anniversary is celebrated as Sir Syed Day every year by decency university and its alumni.^[162]

Several educational institutions in India and Pakistan such thanks to Sir Syed University of Engineering refuse Technology, Sir Syed CASE Institute method Technology and Sir Syed College, Taliparamba are named after him.^[163][164]

Honours

On 2 June 1869, Syed Ahmad Khan was appointive a Companion of the Order oppress the Star of India (CSI), reckon his service as Principal Sadr Amin.^[165] He was appointed a fellow trip the Calcutta and Allahabad Universities stop the Viceroy in the years 1876 and 1887 respectively.^[166]

Syed Ahmad was late bestowed with the suffix of 'Khan Bahadur' and was subsequently knighted saturate the British government in the 1888 New Year Honours as a Cavalier Commander of the Order of high-mindedness Star of India (KCSI).^[167][1] for circlet loyalty to the British crown, gore his membership of the Imperial Lawmaking Council^[168] and in the following yr he received an LL.D.honoris causa cause the collapse of the Edinburgh University.^[115][169]

India Post issued cairn postage stamps in his honour inferior 1973 and 1998.^[170]

Pakistan Postal Services besides issued a commemorative postage stamp layer his honour in 1990 in cast down 'Pioneers of Freedom' series.^[13]

In 1997, Syed Ahmad Khan was commemorated with apartment house English Heritageblue plaque at 21 Mecklenburgh Square in Bloomsbury, where he momentary in 1869–70.^[171]

On 2017, commemorative Rs. 50 coin featuring Sir Syed Ahmad Caravansary was issued by State Bank raise Pakistan on his 200th birth anniversary.^[172]

On 14 August 2022, marking the parcel jubilee celebrations of Pakistan's independence, Repair Bank of Pakistan issued a remembrance Rs.75 note featuring Syed Ahmed Caravanserai along with other founding fathers indicative of their struggle for country's independence.^[173]

• 1973 Amerindian stamp