Sir Syed Ahmed Khan

SIR SYED AHMED KHANSir Syed Ahmed Khan, (also Sayyid Ahmad Khan) (Urdu: ‫( ) س ید احمد خان‬October 17, 1817 – March 27, 1898), commonly known as Sir Syed, was an Indian educator and politician, and an Islamic reformer and modernist.[3][4] Sir Syed pioneered modern education for the Muslim community in India by founding the Muhammedan Anglo-Oriental College, which later developed into the Aligarh Muslim University. His work gave rise to a new generation of Muslim intellectuals and politicians who composed the Aligarh movement to secure the political future of Muslims of India. In 1842, Emperor Bahadur Shah Zafar II revived upon Syed Ahmad Khan the title of Javad-ud Daulah, conferred upon Syed Ahmad’s grandfather Syed Hadi by Emperor Shah Alam II in about the middle of the 18th century. The Emperor added to it the additional title of Arif Jang. The conferment of these titles was symbolic of Syed Ahmad Khan’s incorporation into the nobility of Delhi. Born into Muslim nobility, Sir Syed earned a reputation as a distinguished scholar while working as a jurist for the British East India Company. During the Indian Rebellion of 1857 he remained loyal to the British and was noted for his actions in saving European lives.[3] After the rebellion he penned the booklet Asbab-e-Baghawat-e-Hind (The Causes of the Indian Mutiny) — a daring critique, at the time, of British policies that he blamed for causing the revolt. Believing that the future of Muslims was threatened by the rigidity of their orthodox outlook, Sir Syed began promoting Western-style scientific education by founding modern schools and journals and organising Muslim intellectuals. Towards this goal, Sir Syed founded the Muhammedan AngloOriental College in 1875 with the aim of promoting social and economic development of Indian Muslims. One of the most influential Muslim politicians of his time, Sir Syed was suspicious of the Indian independence movement and called upon Muslims to loyally serve the British Raj. He denounced nationalist organisations such as the Indian National Congress, instead forming organisations to promote Muslim unity and pro-British attitudes and activities. Sir Syed promoted the adoption of Urdu as the lingua franca of all Indian Muslims, and mentored a rising generation of Muslim politicians and intellectuals. Although hailed as a great Muslim leader and social reformer, Sir Syed remains the subject of controversy for his views on Hindu-Muslim issues. However. he was appointed to a high-ranking post at the court in Muradabad. Sir Syed pursued the study of medicine for several years. Having recognised the steady decline in Mughal political power. reducing its monarch to a figurehead status. he was promoted to the title of munshi. but did not complete the prescribed course of study. Sir Syed assumed editorship of his brother's journal and rejected offers of employment from the Mughal court. although by other accounts his family descended from Arabia. this institution came to be converted into the Aligrh muslim University. Sir Syed was taught to read and understand the Qur'an by a female tutor. although he continued to study in private. Sir Syed's father Mir Muhammad Muttaqi was personally close to Akbar Shah II and served as his personal adviser. suoerstitions and evil customs prevalent in the muslim society. Sir Syed was born at a time when rebellious governors. raising him with rigid discipline with a strong emphasis on education. he inherited the titles of his grandfather and father and was awarded the title of Arif Jung by the emperor Bahadur Shah Zafar. Sir Syed was trained in Persian. he opposed the ignorance. in Bengal. astronomy and Islamic jurisprudence. he firmly believed that the muslim society would not progress without the acquisition of western education and science. in the time of emperor Akbar. He read the works of Muslim scholars and writers such as Sahbai. Rumi and Ghalib. With his elder brother Syed Muhammad Khan. Many generations of his family had since been highly connected with the Mughal administration. which was unusual at the time. Urdu and religious subjects. then the capital of the Mughal Empire. wrestling and other sports.Until the death of his father in 1838. His elder brother founded the city's first printing press in the Urdu language along with the journal Sayyad-ul-Akbar.[citation needed] Other tutors instructed him in mathematics. He was appointed serestadar at the courts of law in Agra. Sir Syed was raised in a large house in a wealthy area of the city. CAREER Social reforms in the muslim society were initiated by Abdul Latif. responsible for record-keeping and managing court affairs. In 1840. His maternal grandfather Khwaja Fariduddin served as wazir in the court of Akbar Shah II. Upon his father's death. He received an education traditional to Muslim nobility in Delhi. regional insurrections and the British colonialism had diminished the extent and power of the Mughal state. His family is said to have migrated from Herat (now in Afghanistan. They were raised in strict accordance with Mughal noble traditions and exposed to politics.[7][10] Sir Syed was also adept at swimming. where he began working on his most famous literary work. He took an active part in the Mughal court's cultural activities. Under the charge of Hamiduddin. His paternal grandfather Syed Hadi held a mansab. Sir Syed entered the British East India Company's civil service. Syed Ahmed Khan was born in Delhi. Financial difficulties put an end to Sir Syed's formal education. he founded 'the mohommedan literary society. Their mother Azis-un-Nisa played a formative role in Sir Syed's life.EARLY LIFE. a high-ranking administrative position and honorary name of Jawwad Ali Khan in the court of Alamgir II. Arabic. . using books on a variety of subjects. Sir Syed had lived a life customary for an affluent young Muslim noble. later. In 1858. Sir Sayed Ahmad Khan established the mohammedan anglo-Oriental collage. he made a courageous and thorough report of the accusations people were making against the Government and refused the theory which the British had invented to explain the causes of the Mutiny. Sir Syed was personally affected by the violence and the ending of the Mughal dynasty amongst many other long-standing kingdoms. in which he did his best to clear the people of India. Master Ramchandra's younger brother. Lucknow and Kanpur were severely affected. 1857. Northern India became the scene of the most intense fighting. owing to the privations she had experienced. Sir Sayyid replied that he was bringing these matters to the attention of the British for the good of his own people. Sir Sayyid sent the Urdu version to be printed at the Mufassilat Gazette Press in Agra. he would gladly suffer whatever befell him. Erstwhile centres of Muslim power such as Delhi. one to the Government.Sir Syed and many other Muslims took this as a defeat of Muslim society. At the outbreak of the Indian rebellion. In spite of the obvious danger. she died in Meerut. and especially the Muslims. Within a few weeks. Sir Syed was serving as the chief assessment officer at the court in Bijnor.Acquainted with high-ranking British officials. Sir Syed advised the British to appoint Muslims to assist in administration. When Rae Shankar Das saw that Sir Sayyid's mind was made up and nothing could be done to change it. Sir Sayyid sent almost all the 500 copies of his pamphlet to England. Sir Syed obtained close knowledge about British colonial politics during his service at the courts. He lost several close relatives who died in the violence. The conflict had left large numbers of civilians dead. His friend warned him not to send the pamphlet to Parliament or to the Government of India. in which he studied the causes of the revolt . Maulana Altaf Hussain Hali wrote. he wept and remained silent. he gained respect for British power. and of the Government itself. THE CAUSES OF THE INDIAN REVOLT In 1859 Sir Syed Published the booklet Asbab-e-Bhaghawath-e-Hind.(The Causes of the Indian Revolt). of his country. his most famous work. on May 10. without waiting for an English translation.In this. Sir Syed blamed the British East India Company for its aggressive expansion as well as the ignorance of British politicians regarding Indian culture. and kept the rest himself. Rae Shankar Das. he received 500 copies back from the printers. Agra. Seeking to rehabilitate Muslim political influence. When the work was finished. However. who was munsif in Muradabad and a great friend of Sir Sayyid. Although he succeeded in rescuing his mother from the turmoil.Gaavat-e hind ). of the charge of Mutiny. he rejected the common notion that the conspiracy was planned by Muslim élites. who were insecure at the diminishing influence of Muslim monarchs. he began to write the pamphlet entitled The Causes of the Indian Revolt ( asbaab-e ba. After performing a supplementary prayer and asking God's blessing. . He said that if he came to any harm while doing something that would greatly benefit the rulers and the subjects of India alike. which he felt would dominate India for a long period of time. begged him to burn the books rather than put his life in danger. "As soon as Sir Sayyid reached Muradabad. Syed Ahmad approached the great Ghalib to write a taqriz (in the convention of the times. and asked Sir Sayyid over and over again if he was sure that no other copy had been distributed in India. his attack did no harm. he added. but no version was offered to the public. The one undertaken by the India Office formed the subject of many discussions and debates. Many official translations were made of the Urdu text of The Causes of the Indian Revolt. Sir Sayyid reassured him on this matter. a laudatory foreword) for it. the Foreign Secretary was not convinced. Sir Sayyid replied that he had only had five hundred copies printed." SIR SYED AND MIRZA GHALIB 1855.[18] itself an extraordinarily difficult book. literate and learned Mughal culture of which it was a product. Graham. He wanted a proper inquiry into the matter and said that the author. F. but would have communicated it directly to the Government. the majority of which he had sent to England. The Foreign Secretary. Since no other member of the Council agreed with his opinion. the Governor-General. I. sumptuous. he had the receipt to prove it. calling it 'an extremely seditious pamphlet'. and the remaining copies were still in his possession. and by implication. severely attacked it. and Sir Barthold Frere both accepted it as a sincere and friendly report. and happened to meet the Foreign Secretary there. Having finished the work to his satisfaction. At first. which made it difficult to put even the most straightforward problem in its right perspective. that the view of the rulers had been distorted by the stress and anxieties of the times. A translation which has been started by a Government official was finished by Sir Sayyid's great friend. he finished his highly scholarly. should be harshly dealt with.When the Government of India had the book translated and presented before the Council. while one had been given to the Government of India. Later he became one of Sir Sayyid's strongest supporters. Later. He was aware. very well researched and illustrated edition of Abul Fazl’s Ai’n-e Akbari. Colonel G. Lord Canning. and believing that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours. The least that could be said against it was that the book had little value even as an antique document. but what he did produce was a short Persian poem castigating the Ai’n-e Akbari. Ghalib obliged. Sir Sayyid was invited to attend Lord Canning's Durbar in Farrukhabad. He told Sir Sayyid that he was displeased with the pamphlet and added that if he had really had the Government's interests at heart. however. the imperial. It was for this reason that he had not communicated his thoughts publicly. Furthermore. He promised that for every copy that could be found circulating in India he would personally pay one thousand rupees. The pamphlet was also translated by the Government of India and several members of parliament. unless he could give a satisfactory explanation. he would not have made his opinion known in this way throughout the country. and finally published in 1873. and the Foreign Secretary never mentioned it again. . 8 I have nothing to say to the perverse None know what I know of arts and letters. 7 If I don’t give him praise for this task It’s proper that I find occasion to praise. 9 In the whole world. the arm found strength That which was wrapped in ancient clothes. 1 The eye began to see. now put on a new dress.This poem is often referred to but has never translated in English. What profit could my Master hope from it? 10 It should be said. 6 I.] The translation is accurate if lacking the felicity of the original: Good news my friends. to establish its text and edit the A’in Puts to shame his exalted capability and potential. of which this book is the basis Only an hypocrite can offer praise. who am the enemy of pretence And have a sense of my own truthfulness. Shamsur Rahman Faruqi wrote an English translation. it’s an excellent inventory So what’s there to see that’s worth seeing? 11 . this ancient book’s door Is now open. this merchandise has no buyer. 4 One who isn’t capable of admiring his quality Would no doubt praise him for this task. 5 For such a task. he praised sky-high the “sahibs of England” who at that time held all the keys to all the a’ins in this world.Worse.Ghalib practically reprimanded Syed Ahmad Khan for wasting his talents and time on dead things. because of the Syed’s grace and fortune. 3 He put his heart to a task and pleased himself And made himself an auspicious. free servant. 2 And this idea of his. Look at the style and practice of these. 17 The fire that one brought out of stone How well these skilled ones bring out from straw! 18 What spell have they struck on water That a vapour drives the boat in water! 19 Sometimes the vapour takes the boat down the sea Sometimes the vapour brings down the sky to the plains. 13 See what Laws and Rules they have made for all to see What none ever saw. 16 Justice and Wisdom they’ve made as one They have given hundreds of laws to India. 20 Vapour makes the sky-wheel go round and round Vapour is now like bullocks. 14 Science and skills grew at the hands of these skilled ones Their efforts overtook the efforts of the forebears. 15 This is the people that owns the right to Laws and Rules None knows to rule a land better than they. or horses.And if you talk with me of Laws and Rules Open your eyes. and in this ancient halting-place 12 Look at the Sahibs of England. 22 Their instruments make music without the bow They make words fly high like birds: 23 Oh don’t you see that these wise people Get news from thousands of miles in a couple of breaths? 24 . they have produced. 21 Vapour makes the ship speed Making wind and wave redundant. 26 Look at the businesses of the knowledgeable ones: In every discipline. 25 Go to London. does your book Have such good and elegant Laws? 29 When one sees such a treasure house of gems Why should one glean corn from that other harvest? 30 Well. like dates. for in that shining garden The city is bright in the night.They inject fire into air And the air glows like embers. not speaking is well too. Go past praising. 35 Here in this world your creed is to worship all the Prophet’s children. it’s much better than all else that you seek 31 But every good always has a better too If there’s a head. your Law asks you to pray: 36 For Syed Ahmad Khan-e Arif Jang Who is made up entirely of wisdom and splendour 37 . 33 Worshipping the Dead is not an auspicious thing And wouldn’t you too think that it’s no more than just words? 34 The Rule of silence pleases my heart. there’s also a crown for it. 32 Don’t regard that Generous Source as niggardly It’s a Date-Palm which drops sweet light. 28 Wise and sensitive and prudent one. it’s good No. if you speak of its style. without candles. a hundred innovators! 27 Before the Laws and Rules that the times now have All others have become things of yesteryears. Ghalib You spoke well doubtless. Tabyin-ul-Kalam and A Series of Essays on the Life of Muhammad and Subjects Subsidiary Therein helped to create cordial relations between the British authorities and the Muslim community. he published the two works Namiqa dar bayan masala tasawwur-i-Shaikh and Silsilat ul-Mulk. This work earned him the reputation of a cultured scholar. The range of his literary and Scholarly interests was very wide: history. 38 The poem was unexpected. along with the Tahsil fi jar-i-Saqil in 1844. SCHOLARLY WORKS While continuing to work as a jurist. In 1842. 6000 pages. though not nuanced enough. His other writings such as Loyal Muhammadans of India. archaeology. was basically accurate. with a common lineage from Abrahamic religions. He also penned a commentary on the Bible — the first by a Muslim — in which he argued that Islam was the closest religion to Christianity. religion and science. and became a social reformer. The scope of his major writings is indeed amazing. Syed Ahmad Khan may also have felt that he. Syed Ahmad might well have been piqued at Ghalib’s admonitions. on various subjects (from mechanics to educational issues). politics. Sir Syed Ahmad Khan never again wrote a word in praise of the Ai’n-e Akbari and in fact gave up taking active interest in history and archaeology. These works focused on religious and cultural subjects. where he wrote. journalism. but he would also have realized that Ghalib’s reading of the situation. His career as an author began when he published a series of treatises in Urdu on religious subjects in 1842. Throughout his life Syed Ahmad found time for literary and Scholarly pursuits. should have himself seen the change that now seemed to be just round the corner. being better informed about the English and the outside world. majority are listed as follows: . Ghalib seemed to be acutely aware of a European[English]-sponsored change in world polity. especially Indian polity. In 1852. but it came at the time when Syed Ahmad Khan’s thought and feelings themselves were inclining toward change. literature. He released the second edition of A'tharas-sanadid in 1854. from the age of 23 (in 1840). Sir Syed began focusing on writing.Let there be from God all that he might wish for Let an auspicious star lead all his affairs. he completed the Jila-ul-Qulub bi Zikr-il Mahbub and the Tuhfa-i-Hasan. mainly in Urdu. He published the book A'thar-as-sanadid (Great Monuments) documenting antiquities of Delhi dating from the medieval era. at least. 9. 1883. 5. 14. 15. Rah-i-Sunnat dar rad-i-bid'at. 11. Vol. 1882. Agra. Agra. RELIGIOUS WORKS 4. 6. 1880. Zila al-Qulub ba Zikr al-Mahbub. Tafsir-ul-Qura'n Vol. 12. Agra. 3. Al-Nazar Fi Ba'z Masa'il Imam Al-Ghazzali. 1880. Izalat ul-Chain as Zi'al Qarnain. Agra. Khulq al-Insan ala ma fi al-Quran. III Aligarh. 2. Act No. Delhi. 1864. I Aligarh. 18. Agra. 1892. Aligarh. Namiqa fi Bayan Mas'ala Tasawwur al-Shaikh. 8. Risala Ibtal-i-Ghulami. Kimiya-i-Sa'dat. Risala Tahqiq Lafzi-i-Nassara. 1883. 17. 1903. 1885 . 1857. Agra. Al-Du'a Wa'l Istajaba. 1883. 2 fasl. Ahkam Tu'am Ahl-Kitab. 16. 10 (Stamp Act) 1862. 7. Aligarh.LEGAL WORKS 1. 1889. 1843. 1868. 14 (Limitation) Act 1859-1864. II Aligarh. 10. Agra. Risala ho wal Mojud. 1893. 13. 1892. 16 (Regarding registration of documents) . Tabyin-ul-Kalam fi Tafsir-al-turat-wa'l Injil ala Mullat-al-Islam (The Mohomedan Commentary on the Holy Bible).Allygurh. Act No. Kanpur. Mazumm ba nisbat tanazzul ulum-i-diniya wa Arabiya wa falsafa-i-Yunaniya. 1860. Act No. Vol. Akbarabad. 27. 29. Tafsir-a-Samawat. 22. Jam-i-Jum. 1896. by M. 1895 Vol. Tahrir fi Usul al-Tafsir. 1852. Aligarh. Vol. A'in-e-Akbari (Edition with Illustration). 1864). 1893. Garcin De Tassy).Vol. 24. Tasfiyad al'Aquid (Being the correspondence between Syed Ahmad Khan and Maulana Muhammad Qasim of Deobund). Rahmani Press. Silsilat-ul-Muluk. Sirat-i-Faridiya. 23. Agra. VI Aligarh. 28. 31. 33. 26. Asiatic Society. 1900. Description des monument de Delhi in 1852. Tarqim fi qisa ashab al-kahf wal-Raqim. 34. VII Agra. Agra. Agra. 1940. . 21. 19. Asar-us-Sanadid (i) Syed-ul-Akhbar. London. 1888 Vol. Tarjama fawa'id al-afkar fi amal al-farjar. Lahore. Delhi 1846. 1869-70. 20. 1891. V Aligarh. 30. Tafsir al-Jinn Wa'l Jan ala ma fi al-Qur'an. (II) Mata-i-Sultani. English translation. Paris. Delhi. 1862. Tuhfa-i-Hasan. 1892. 1904. D'a Pre Le Texte Hindostani De Saiyid Ahmad Khan (tr. Agra. Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya : Aligarh. 1892. Ashraf ul Mataba'. 1852. Tarikh-i-Firoz Shahi (Edition). 1861. Calcutta. 1883. Agra. 1847. Delhi. BIOGRAPHICAL WORKS 32. Tuzuk-i-Jahangiri (edition Aligarh. IV Aligarh. 1889. HISTORICAL WORKS 25. Lecture Indian National Congress Madras Par. by Sir Syed Ahmad. 48. 1864. 1872. 36. 41. 1896. Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i. Kanpur. Lecture Ijlas Dahum Muhammadan Educational Conference. Lecture dar bab targhib wa tahris talim itfal-i-Musalmanan. 43. Lectures on the Act XVI of 1864. Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference.Hind.POLITICAL WORKS 35. Banaras. 1896. Agra. Allygurh. Agra 1858. Musalmanon ki qismat ka faisla (taqarir-e-Syed Ahmad Khan wa Syed Mehdi Ali Khan etc.) Agra. 1896. Ghazipore. 47. Agra 1896. Present State of Indian Politics (Consisting of lectures and Speeches) Allahabad. 39. 1887. Majmu'a Resolution Haye dah sala (Resolutions passed by the Muhammadan Anglo-Oriental Educational Conference from 1886 to 1895) ed. 46. Agra. Asbab-i-Bhaghwat-i-Hind. in 1895.. EDUCATIONAL WORKS 42. 44. Report Salana (Annual Report of the Boarding House of Madrasat-ul-Ulum 1879-1880). 45. delivered on the 4th Dec. 1888. 38. 1894. Urdu 1858 and English edition. Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat aur jadid Waqi'at Par. On Hunter's :Our Indian Mussulmans' London. 1863. 1864 for the Scientific Society. Agra. 37. Agra. . 40. Sarkashi Zilla Binjor. 1889. Sir Syed avoided discussing religious subjects in his writings. Sir Syed felt that the socio-economic future of Muslims was threatened by their orthodox aversions to modern science and technology. Sir Syed intensified his work to promote co-operation with British authorities. Sir Syed began to realise the advantages of Western-style education. the first scientific association of its kind in India. the law of might was that of right. He published many writings promoting liberal. Sir Syed had been reared in the finest traditions of Muslim élite culture and was aware of the steady decline of Muslim political power across India. Sir Syed assembled Muslim scholars from different parts of the country. promoting loyalty to the Empire amongst Indian Muslims. He founded the Scientific Society of Aligarh. Upon his transfer to Aligarh in 1864.Sir Syed began feeling increasingly concerned for the future of Muslim communities. Sir Syed began working wholeheartedly as an educator. Despite being a devout Muslim. focusing instead on promoting education. The Society held annual conferences. which was being offered at newly established colleges across India. It was based on nothing but tyranny and oppression. Sir Syed also worked on social causes. Sir Syed founded a modern madrassa in Muradabad in 1859. Syed Ahmed Khan began developing a strongest passion for education. this was one of the first religious schools to impart scientific education. On the pre-colonial system he said "The rule of the former emperors and rajas was neither in accordance with the Hindu nor the Mohammadan religion. the voice of the people was not listened to" (Bipan Chandra: India's struggle for independence). Modelling it after the Royal Society and the Royal Asiatic Society. rational interpretations of In face of pressure from religious Muslims. . The animosity between the British and Muslims before and after the rebellion (Independence War) of 1857 threatened to marginalise Muslim communities across India for many generations. While pursuing studies of different subjects including European [jurisprudence]. A scion of Mughal nobility. Sir Syed criticised the influence of traditional dogma and religious orthodoxy. disbursed funds for educational causes and regularly published a journal on scientific subjects in English and Urdu.MUSLIM REFORMER Through the 1850s. helping to organise relief for the famine-struck people of the North-West Frontier Province in 1860. Committed to working for the upliftment of Muslims. which had made most Indian Muslims suspicious of British influences . He established another modern school in Ghazipur in 1863. His educational and political work grew increasingly centred around and exclusively for Muslim interests. led largely by Hindus. Sir Syed promoted the use of Urdu through his own writings. committed to the perpetuation of Urdu. Testifying before the British-appointed education commission." Upon his return. Sir Syed controversially exclaimed that "Urdu was the language of gentry and Hindi that of the vulgar. 1911: . he visited its colleges and was inspired by the culture of learning established after the Renaissance. the official language of the Mughal court. On April 1. His colleagues such as Mohsin-ul-Mulk and Maulvi Abdul Haq developed organisations such as the Urdu Defence Association and the Anjuman Taraqqi-i-Urdu. the division over the use of Hindi or Urdu further provoked communal conflict between Muslims and Hindus in India. The success of the Hindi movement led Sir Syed to further advocate Urdu as the symbol of Muslim heritage and as the language of all Indian Muslims. All these colleagues led efforts that resulted in the adoption of Urdu as the official language of the Hyderabad State and as the medium of instruction in the Osmania University. 1869 he went. The schools established by Sir Syed imparted education in the Urdu medium.ADVOCACY OF URDU The onset of the Hindi-Urdu controversy of 1867 saw the emergence of Sir Syed as a political leader of the Muslim community.[citation needed] Sir Syed returned to India in the following year determined to build a "Muslim Cambridge. to England. Sir Syed perceived Urdu as the lingua franca of Muslims. 1870. Urdu had become an integral part of political and cultural identity. The demand for Hindi. along with his son Syed Mahmood. He also sought to persuade the British to give Urdu extensive official use and patronage. Urdu was used as a secondary language to Persian. He became a leading Muslim voice opposing the adoption of Hindi as a second official language of the United Provinces (now Uttar Pradesh)." His remarks provoked a hostile response from Hindu leaders. Having been developed by Muslim rulers of India. the Scientific Society translated Western works only into Urdu. Travelling across England. he organised the "Committee for the Better Diffusion and Advancement of Learning among Muhammadans" (Muslims) on December 26. Under Sir Syed. who unified across the nation to demand the recognition of Hindi. where he was awarded the Order of the Star of India from the British government on August 6. Sir Syed described his vision of the institution he proposed to establish in an article written sometime in 1872 and re-printed in the Aligarh Institute Gazette of April 5. was to Sir Syed an erosion of the centuries-old Muslim cultural domination of India. To Muslims in northern and western India. However. Since the decline of the Mughal dynasty. there will be mosques attached to each College… The College will have a dispensary with a Doctor and a compounder. half-sleeved chugha and a red Fez cap… Bad and abusive words which boys generally pick up and get used to. a prominent Muslim noblewoman. In 1920. but we aim to turn this MAO College into a University similar to that of Oxford or Cambridge. Muslim students will have a uniform consisting of a black alpaca. He began publishing the journal Tahzib al-Akhlaq (Social Reformer) to spread awareness and knowledge on modern subjects and promote reforms in Muslim society. the college was transformed into a university. Sir Syed's pioneering work received support from the British. obtaining support from wealthy Muslims and the British.[30] The college was originally affiliated with Calcutta University but was transferred to the Allahabad University in 1885. besides a Unani Hakim. I pray to God that this dream may come true. Students of other religions will be exempted from this religious observance. and Sir Syed invited an Englishman. At present it is like a day dream. They will have food either on tables of European style or on chaukis in the manner of the Arabs… Smoking of cigarette or huqqa and the chewing of betels shall be strictly prohibited. Even such a word as a "liar" will be treated as an abuse to be prohibited. concentrating entirely on developing the college and on religious reform. Sir Syed established a modern school in Aligarh and. . Like the churches of Oxford and Cambridge. to serve as the first college principal. will be strictly prohibited. He retired from his career as a jurist the following year. as well as Oriental subjects and religious education. No corporal punishment or any such punishment as is likely to injure a student's self-respect will be permissible… It will be strictly enforced that Shia and Sunni boys shall not discuss their religious differences in the College or in the boarding house. making scientific inquiry important to being a good Muslim." By 1873. laid the foundation stone of the Muhammadan Anglo-Oriental College on May 24. Theodore Beck. It will be mandatory on boys in residence to join the congregational prayers (namaz) at all the five times. Sir Syed worked to promote reinterpretation of Muslim ideology in order to reconcile tradition with Western education.I may appear to be dreaming and talking like Shaikh Chilli. Near the turn of the 20th century. Although intensely criticised by orthodox religious leaders hostile to modern influences. Sir Syed's new institution attracted a large student body. 1875. The first chancellor was Sultan Shah Jahan Begum. mainly drawn from the Muslim gentry and middle classes The curriculum at the college involved scientific and Western subjects. it began publishing its own magazine and established a law school. He argued in several books on Islam that the Qur'an rested on an appreciation of reason and natural law. the committee under Sir Syed issued proposals for the construction of a college in Aligarh. with his opinions guiding the convictions of a large majority of Muslims. and may not pass into the hands of the Bengalis… If we join the political movement of the Bengalis our nation will reap a loss. and should adopt that method by which their rule may remain permanent and firm in India. Therefore we should cultivate friendship with them. . Sir Syed died on March 27. regarded widely as the mentor of 19th. often influencing the attitude of Muslims on various national issues. Muslim leaders and British officials. His works made him the most prominent Muslim politician in 19th century India.Political career In 1878. Sir Syed was also averse to the prospect of democratic self-government. His funeral was attended by thousands of students. 1898.and 20th century Muslim intellectuals and politicians. In 1886. he organised the All India Muhammadan Educational Conference in Aligarh. which would give control of government to the Hindu-majority population: "At this time our nation is in a bad state in regards education and wealth. He remained the most influential Muslim politician in India. Now God has made them rulers over us. Sir Syed was nominated to the Viceroy's Legislative Council. Sir Syed is widely commemorated across South Asia as a great Muslim reformer and visionary. he founded the Muhammadan Civil Service Fund Association to encourage and support the entry of Muslim graduates into the Indian Civil Service (ICS) While fearful of the loss of Muslim political power owing to the community's backwardness. for we do not want to become subjects of the Hindus instead of the subjects of the "people of the Book…" LEGACY Sir Syed Ahmed Khan lived the last two decades of his life in Aligarh. In the same year. Sir Syed founded the Muhammadan Association to promote political co-operation amongst Indian Muslims from different parts of the country. He supported the efforts of Indian political leaders Surendranath Banerjea and Dadabhai Naoroji to obtain representation for Indians in the government and civil services. which has ordained them and us to be friends. He was buried besides Sir Syed Masjid inside the campus of the Aligarh university. but God has given us the light of religion and the Quran is present for our guidance. He testified before the education commission to promote the establishment of more colleges and schools across India. which promoted his vision of modern education and political unity for Muslims. In 1883. Battling illnesses and old age. as a political party separate from the Congress. In the 1940s. Syed Ahmed Khan was knighted by the British government in 1888 and in the following year he received an LL. Sir Syed was nominated as a member of the Civil Service Commission in 1887 by Lord Dufferin. he established the United Patriotic Association at Aligarh to promote political co-operation with the British and Muslim participation in the government. Today he has family living in Denmark. which aided its goal of securing political power in India. are amongst Aligarh's most famous graduates. Maulana Shaukat Ali and Maulvi Abdul Haq. Sir Syed's ideas inspired both the liberal.At the same time. India. Sir Syed Government Girls College in Karachi. Pakistan and UK. who is hailed in Pakistan as Baba-e-Urdu (Father of Urdu). Sir Syed is also hailed as a founding father of Pakistan for his role in developing a Muslim political class independent of Hindu-majority organisations. the student body of Aligarh committed itself to the establishment of Pakistan and contributed in large measure to the activities of the Muslim League. Furthermore. CRITICISM Supporters of Sir Syed contend that his political vision gave an independent political expression to the Muslim community. Prominent alumni of Aligarh include Muslim political leaders Maulana Mohammad Ali. Sir Syed is commemorated as a pioneer who worked for the socio-political upliftment of Indian Muslims. as well as the late Indian President Dr. honoris causa from the Edinburgh University. In India. His philosophy guided the creation of the All India Muslim League in 1906. pro-British politicians of the Muslim League and the religious ideologues of the Khilafat struggle. Liaquat Ali Khan and Khawaja Nazimuddin. Sir Syed's patronage of Urdu led to its widespread use amongst Indian Muslim communities and following the Partition of India its adoption as the official language of Pakistan. even though Bengali and Punjabi were more prevalent at the time. In 1888. The Muslim League remained at odds with the Congress and continued to advocate the boycott of the Indian independence movement. Abdur Rab Nishtar. The university he founded remains one of India's most prominent institutions. The first two Prime Ministers of Pakistan. Pakistan is also named in the honour of Sir Syed Ahmed Khan.D. Zakir Hussain. The Sir Syed University of Engineering and Technology was established in honour of Sir Syed in Karachi and is a leading technical institution in Pakistan. An avowed loyalist of the British Empire. 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