Javad-ud Daula, Arif Jang, Sir Syed Ahmed Khan, KCSI (also Sayyid Ahmad Khan) (October 17, 1817 –
March 27, 1898), commonly known as Sir Syed, was an Indian educator and politician, and an
Islamic reformer and modernist. 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. 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
Anglo-Oriental 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.
Do not show the face of Islam to others; instead show your face as the follower of true Islam
representing character, knowledge, tolerance and piety.
Timeline of Sir Syed Ahmed Khan's life
Sir Syed's early group photoSyed Ahmed Khan was born in Delhi, then the capital of the Mughal
Empire. His family is said to have migrated from Herat (now in Afghanistan) in the time of
emperor Akbar, although by other accounts his family descended from Arabia. Many generations of
his family had since been highly connected with the Mughal administration. His maternal
grandfather Khwaja Fariduddin served as wazir in the court of Akbar Shah II. His paternal
grandfather Syed Hadi held a mansab, a high-ranking administrative position and honorary name of
Jawwad Ali Khan in the court of Alamgir II. Sir Syed's father Mir Muhammad Muttaqi was personally
close to Akbar Shah II and served as his personal adviser. However, Sir Syed was born at a time
when rebellious governors, regional insurrections and the British colonialism had diminished the
extent and power of the Mughal state, reducing its monarch to a figurehead status. With his elder
brother Syed Muhammad Khan, Sir Syed was raised in a large house in a wealthy area of the city.
They were raised in strict accordance with Mughal noble traditions and exposed to politics. Their
mother Azis-un-Nisa played a formative role in Sir Syed's life, raising him with rigid discipline
with a strong emphasis on education. Sir Syed was taught to read and understand the Qur'an by a
female tutor, which was unusual at the time. He received an education traditional to Muslim
nobility in Delhi. Under the charge of Hamiduddin, Sir Syed was trained in Persian, Arabic, Urdu
and religious subjects. He read the works of Muslim scholars and writers such as Sahbai, Rumi and
Ghalib. Other tutors instructed him in mathematics, astronomy and Islamic jurisprudence. Sir Syed
was also adept at swimming, wrestling and other sports. He took an active part in the Mughal
court's cultural activities. His elder brother founded the city's first printing press in the
Urdu language along with the journal Sayyad-ul-Akbar. Sir Syed pursued the study of medicine for
several years, but did not complete the prescribed course of study. Until the death of his father
in 1838, Sir Syed had lived a life customary for an affluent young Muslim noble. Upon his
father's death, he inherited the titles of his grandfather and father and was awarded the title
of Arif Jung by the emperor Bahadur Shah Zafar. Financial difficulties put an end to Sir Syed's
formal education, although he continued to study in private, using books on a variety of
subjects. Sir Syed assumed editorship of his brother's journal and rejected offers of employment
from the Mughal court.
CareerHaving recognised the steady decline in Mughal political power, Sir Syed entered the
British East India Company's civil service. He was appointed serestadar at the courts of law in
Agra, responsible for record-keeping and managing court affairs. In 1840, he was promoted to the
title of munshi. In 1858, he was appointed to a high-ranking post at the court in Muradabad,
where he began working on his most famous literary work.
Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British
colonial politics during his service at the courts. At the outbreak of the Indian rebellion, on
May 10, 1857, Sir Syed was serving as the chief assessment officer at the court in Bijnor.
Northern India became the scene of the most intense fighting. The conflict had left large numbers
of civilians dead. Erstwhile centres of Muslim power such as Delhi, Agra, Lucknow and Kanpur were
severely affected. Sir Syed was personally affected by the violence and the ending of the Mughal
dynasty amongst many other long-standing kingdoms. Sir Syed and many other Muslims took this as a
defeat of Muslim society. He lost several close relatives who died in the violence. Although he
succeeded in rescuing his mother from the turmoil, she died in Meerut, owing to the privations
she had experienced.
Nawab Mohsin ul Mulk, Sir Syed Ahmed Khan, Justice Syed Mahmood, he was the first Muslim to serve
as a High Court judge in the British Raj.The Causes of the Indian RevoltIn 1859 Sir Syed
Published the booklet Asbab-e-Bhaghawath-e-Hind,(The Causes of the Indian Revolt), in which he
studied the causes of the revolt. In this, his most famous work, he rejected the common notion
that the conspiracy was planned by Muslim élites, who were insecure at the diminishing influence
of Muslim monarchs. Sir Syed blamed the British East India Company for its aggressive expansion
as well as the ignorance of British politicians regarding Indian culture. However, he gained
respect for British power, which he felt would dominate India for a long period of time. Seeking
to rehabilitate Muslim political influence, Sir Syed advised the British to appoint Muslims to
assist in administration.
The pamphlet entitled The Causes of the Indian RevoltMaulana Altaf Hussain Hali wrote, "As soon
as Sir Sayyid reached Muradabad, he began to write the pamphlet entitled The Causes of the Indian
Revolt ( asbaab-e ba;Gaavat-e hind ), in which he did his best to clear the people of India, and
especially the Muslims, of the charge of Mutiny. In spite of the obvious danger, 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.
When the work was finished, without waiting for an English translation, Sir Sayyid sent the Urdu
version to be printed at the Mufassilat Gazette Press in Agra. Within a few weeks, he received
500 copies back from the printers. His friend warned him not to send the pamphlet to Parliament
or to the Government of India. Master Ramchandra's younger brother, Rae Shankar Das, who was
munsif in Muradabad and a great friend of Sir Sayyid, begged him to burn the books rather than
put his life in danger. Sir Sayyid replied that he was bringing these matters to the attention of
the British for the good of his own people, of his country, and of the Government itself. He said
that if he came to any harm while doing something that would greatly benefit the rulers and the
subjects of India alike, he would gladly suffer whatever befell him. When Rae Shankar Das saw
that Sir Sayyid's mind was made up and nothing could be done to change it, he wept and remained
silent. After performing a supplementary prayer and asking God's blessing, Sir Sayyid sent almost
all the 500 copies of his pamphlet to England, one to the Government, and kept the rest himself.
When the Government of India had the book translated and presented before the Council, Lord
Canning, the Governor-General, and Sir Barthold Frere both accepted it as a sincere and friendly
report. The Foreign Secretary, however, severely attacked it, calling it 'an extremely seditious
pamphlet'. He wanted a proper inquiry into the matter and said that the author, unless he could
give a satisfactory explanation, should be harshly dealt with. Since no other member of the
Council agreed with his opinion, his attack did no harm.
Later, Sir Sayyid was invited to attend Lord Canning's Durbar in Farrukhabad, and happened to
meet the Foreign Secretary there. 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, he would not have made his
opinion known in this way throughout the country, but would have communicated it directly to the
Government. Sir Sayyid replied that he had only had five hundred copies printed, the majority of
which he had sent to England, while one had been given to the Government of India, and the
remaining copies were still in his possession. Furthermore, he had the receipt to prove it. He
was aware, he added, that the view of the rulers had been distorted by the stress and anxieties
of the times, which made it difficult to put even the most straightforward problem in its right
perspective. It was for this reason that he had not communicated his thoughts publicly. He
promised that for every copy that could be found circulating in India he would personally pay one
thousand rupees. At first, the Foreign Secretary was not convinced, and asked Sir Sayyid over and
over again if he was sure that no other copy had been distributed in India. Sir Sayyid reassured
him on this matter, and the Foreign Secretary never mentioned it again. Later he became one of
Sir Sayyid's strongest supporters.
Many official translations were made of the Urdu text of The Causes of the Indian Revolt. The one
undertaken by the India Office formed the subject of many discussions and debates. The pamphlet
was also translated by the Government of India and several members of parliament, but no version
was offered to the public. A translation which has been started by a Government official was
finished by Sir Sayyid's great friend, Colonel G. F. I. Graham, and finally published in 1873."
Sir Syed and Mirza Ghalib
The court of Akbar, an illustration from a manuscript of the Ain-e-Akbari1855, he finished his
highly scholarly, very well researched and illustrated edition of Abul Fazl’s Ai’n-e Akbari,
itself an extraordinarily difficult book. Having finished the work to his satisfaction, and
believing that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours, Syed
Ahmad approached the great Ghalib to write a taqriz (in the convention of the times, a laudatory
foreword) for it. Ghalib obliged, but what he did produce was a short Persian poem castigating
the Ai’n-e Akbari, and by implication, the imperial, sumptuous, literate and learned Mughal
culture of which it was a product. The least that could be said against it was that the book had
little value even as an antique document. Ghalib practically reprimanded Syed Ahmad Khan for
wasting his talents and time on dead things. Worse, he praised sky-high the “sahibs of England”
who at that time held all the keys to all the a’ins in this world.
This poem is often referred to but has never translated in English. Shamsur Rahman Faruqi wrote
an English translation. The translation is accurate if lacking the felicity of the original:
“ Good news my friends, this ancient book’s door
Is now open, because of the Syed’s grace and fortune, 1
The eye began to see, the arm found strength That which was wrapped in ancient clothes, now put
on a new dress. 2
And this idea of his, to establish its text and edit the A’in Puts to shame his exalted
capability and potential, 3
He put his heart to a task and pleased himself And made himself an auspicious, free servant. 4
One who isn’t capable of admiring his quality Would no doubt praise him for this task, 5
For such a task, of which this book is the basis Only an hypocrite can offer praise. 6
I, who am the enemy of pretence And have a sense of my own truthfulness, 7
If I don’t give him praise for this task It’s proper that I find occasion to praise. 8
I have nothing to say to the perverse None know what I know of arts and letters, 9
In the whole world, this merchandise has no buyer. What profit could my Master hope from it? 10
It should be said, it’s an excellent inventory So what’s there to see that’s worth seeing? 11
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. Look at the style and practice of these, 13
See what Laws and Rules they have made for all to see What none ever saw, they have produced. 14
Mirza Ghalib who produce this poem“ 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, 16
Justice and Wisdom they’ve made as one They have given hundreds of laws to India. 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. 20
Vapour makes the sky-wheel go round and round Vapour is now like bullocks, or horses. 21
Vapour makes the ship speed Making wind and wave redundant. 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 inject fire into air And the air glows like embers, 25
Go to London, for in that shining garden The city is bright in the night, without candles. 26
Look at the businesses of the knowledgeable ones: In every discipline, a hundred innovators! 27
Before the Laws and Rules that the times now have All others have become things of yesteryears,
28
Wise and sensitive and prudent one, 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, if you speak of its style, it’s good No, it’s much better than all else that you seek 31
But every good always has a better too If there’s a head, 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, like
dates. 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, Ghalib You spoke well doubtless, not speaking is well too.
35
Here in this world your creed is to worship all the Prophet’s children, Go past praising, your
Law asks you to pray: 36
For Syed Ahmad Khan-e Arif Jang Who is made up entirely of wisdom and splendour 37
Let there be from God all that he might wish for Let an auspicious star lead all his affairs. 38
The poem was unexpected, but it came at the time when Syed Ahmad Khan’s thought and feelings
themselves were inclining toward change. Ghalib seemed to be acutely aware of a
European[English]-sponsored change in world polity, especially Indian polity. Syed Ahmad might
well have been piqued at Ghalib’s admonitions, but he would also have realized that Ghalib’s
reading of the situation, though not nuanced enough, was basically accurate. Syed Ahmad Khan may
also have felt that he, being better informed about the English and the outside world, should
have himself seen the change that now seemed to be just round the corner. 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 archealogy, and became a social reformer.
Scholarly works
First issue of the journal Muhammadan Social Reformer dated 24 December 1870, it was a pioneering
publication initiated by Sir Syed to promote liberal ideas in Muslim society.While continuing to
work as a jurist, Sir Syed began focusing on writing, from the age of 23 (in 1840), on various
subjects (from mechanics to educational issues), mainly in Urdu, where he wrote, at least, 6000
pages. His career as an author began when he published a series of treatises in Urdu on religious
subjects in 1842. He published the book A'thar-as-sanadid (Great Monuments) documenting
antiquities of Delhi dating from the medieval era. This work earned him the reputation of a
cultured scholar. In 1842, he completed the Jila-ul-Qulub bi Zikr-il Mahbub and the
Tuhfa-i-Hasan, along with the Tahsil fi jar-i-Saqil in 1844. These works focused on religious and
cultural subjects. In 1852, he published the two works Namiqa dar bayan masala tasawwur-i-Shaikh
and Silsilat ul-Mulk. He released the second edition of A'thar-as-sanadid in 1854. 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, with a common lineage from Abrahamic religions. His other writings such
as Loyal Muhammadans of India, 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.
Throughout his life Syed Ahmad found time for literary and Scholarly pursuits. The range of his
literary and Scholarly interests was very wide: history, politics, archaeology, journalism,
literature, religion and science. The scope of his major writings is indeed amazing, majority are
listed as follows:
Legal works1. Act No. 10 (Stamp Act) 1862.
2. Act No. 14 (Limitation) Act 1859-1864.
3. Act No. 16 (Regarding registration of documents) - Allygurh, 1864.
Religious works4. Ahkam Tu'am Ahl-Kitab, Kanpur, 1868.
5. Al-Du'a Wa'l Istajaba, Agra, 1892.
6. Al-Nazar Fi Ba'z Masa'il Imam Al-Ghazzali, Agra.
7. Izalat ul-Chain as Zi'al Qarnain, Agra, 1889.
8. Zila al-Qulub ba Zikr al-Mahbub, Delhi, 1843.
9. Khulq al-Insan ala ma fi al-Quran, Agra, 1892.
10. Kimiya-i-Sa'dat, 2 fasl, 1883.
11. Mazumm ba nisbat tanazzul ulum-i-diniya wa Arabiya wa falsafa-i- Yunaniya, Agra, 1857.
12. Namiqa fi Bayan Mas'ala Tasawwur al-Shaikh, Aligarh, 1883.
13. Rah-i-Sunnat dar rad-i-bid'at, Aligarh, 1883.
14. Risala Ibtal-i-Ghulami, Agra, 1893.
15. Risala ho wal Mojud, 1880.
16. Risala Tahqiq Lafzi-i-Nassara, 1860.
17. Tabyin-ul-Kalam fi Tafsir-al-turat-wa'l Injil ala Mullat-al-Islam (The Mohomedan Commentary
on the Holy Bible).
18. Tafsir-ul-Qura'n Vol. I Aligarh, 1880, Vol. II Aligarh, 1882, Agra, 1903. Vol. III Aligarh,
1885 Vol. IV Aligarh, 1888 Vol. V Aligarh, 1892. Vol. VI Aligarh, 1895 Vol. VII Agra, 1904.
19. Tafsir al-Jinn Wa'l Jan ala ma fi al-Qur'an, Rahmani Press, Lahore, 1893, Agra, 1891.
20. Tafsir-a-Samawat, Agra.
21. Tahrir fi Usul al-Tafsir, Agra, 1892.
22. Tarjama fawa'id al-afkar fi amal al-farjar, Delhi 1846.
23. Tarqim fi qisa ashab al-kahf wal-Raqim, Agra, 1889.
24. Tasfiyad al'Aquid (Being the correspondence between Syed Ahmad Khan and Maulana Muhammad
Qasim of Deobund). 25.He promote western and eastern education.
Historical works
Title page of Commentary of Quran by Sir Syed Ahmed Khan25. A'in-e-Akbari (Edition with
Illustration), Delhi.
26. Asar-us-Sanadid (i) Syed-ul-Akhbar, 1847, (II) Mata-i-Sultani, 1852.
27. Description des monument de Delhi in 1852, D'a Pre Le Texte Hindostani De Saiyid Ahmad Khan
(tr. by M. Garcin De Tassy), Paris, 1861.
28. Jam-i-Jum, Akbarabad, 1940.
29. Silsilat-ul-Muluk, Ashraf ul Mataba', Delhi, 1852.
30. Tarikh-i-Firoz Shahi (Edition), Asiatic Society, Calcutta, 1862.
31. Tuzuk-i-Jahangiri (edition Aligarh, 1864).
Biographical works32. Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya : Aligarh, 1900,
English translation, London, 1869-70.
33. Sirat-i-Faridiya, Agra, 1896.
34. Tuhfa-i-Hasan, Aligarh, 1883.
Political works35. Asbab-i-Bhaghwat-i-Hind, Urdu 1858 and English edition, Banaras.
36. Lecture Indian National Congress Madras Par, Kanpur, 1887.
37. Lectures on the Act XVI of 1864, delivered on the 4th Dec., 1864 for the Scientific Society,
Allygurh, 1864.
38. Musalmanon ki qismat ka faisla (taqarir-e-Syed Ahmad Khan wa Syed Mehdi Ali Khan etc.) Agra,
1894.
39. On Hunter's :Our Indian Mussulmans' London, 1872.
40. Present State of Indian Politics (Consisting of lectures and Speeches) Allahabad, 1888.
41. Sarkashi Zilla Binjor, Agra 1858.
Educational works42. Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i.Hind,
Ghazipore, 1863.
43. Lecture dar bab targhib wa tahris talim itfal-i-Musalmanan, in 1895, Agra 1896.
44. Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat aur jadid Waqi'at Par, Agra. 1889.
45. Lecture Ijlas Dahum Muhammadan Educational Conference, Agra, 1896.
46. Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference, Agra, 1896.
47. Majmu'a Resolution Haye dah sala (Resolutions passed by the Muhammadan Anglo-Oriental
Educational Conference from 1886 to 1895) ed. by Sir Syed Ahmad, Agra, 1896.
48. Report Salana (Annual Report of the Boarding House of Madrasat-ul- Ulum 1879-1880).
Sir Syed with his son Syed Mahmood, grand son Syed Ross Masood, and some admirers.Collected
works49. Khutut-i-Sir Syed, ed Ross Masud, 1924.
50. Majuma Lecture Kaye Sir Syed ed. Munshi Sirajuddin, Sadhora 1892.
51. Maqalat-i-Sir-Syed ed. by 'Abdullah Khvesgri, Aligarh, 1952.
52. Maqalat-i-Sir Syed, ed. By Muhammad Ismail, Lahore,
53. Makatib-i-Sir Syed, Mustaq Husain, Delhi, 1960.
54. Maktubat-i-Sir Syed, Muhammad Ismail Panipati, Lahore, 1959.
55. Makummal Majumua Lectures wa speeches. ed. Malik Fazaluddin, Lahore, 1900.
56. Muktubat al-Khullan ed. Mohd. Usman Maqbul, Aligarh 1915.
57. Tasanif-i-Ahmadiya (Collection of Syed Ahmad Khan's works on religions topics) in 8 parts.
Miscellaneous58. On the Use of the Sector (Urdu), Syed-ul-Akbar, 1846.
59. Qaul-i-Matin dar Ibtal-i-Harkat i Zamin, Delhi, 1848.
60. Tashil fi Jar-a-Saqil, Agra, 1844.
61. Ik Nadan Khuda Parast aur Dana dunyadar Ki Kahani, Badaon, 1910.
62. Kalamat-ul-Haqq, Aligarh
Journals, Reports Proceedings, Etc.1. Tehzeeb-ul-Ikhlaq.
2. Aligarh Institute Gazette.
3. Proceedings of the Muhammadans Educational Conference.
4. An Account of the Loyal Muhammadans of India, Parts I, II, III Moufussel Press, Meerut, 1860.
5. Proceedings of the Scientific Society.
6. Bye-Laws of the Scientific Society.
7. Addresses and speeches relating to the Muhammedan Anglo-Oriental College in Aligarh
(1875–1898) ed. Nawab Mohsin-ul-Mulk, Aligarh, 1898.
Muslim reformerThe motto of Aligarh University, Taught man what he did not know. (Qur'an 96:5)
Through the 1850s, Syed Ahmed Khan began developing a strongest passion for education. While
pursuing studies of different subjects including European [jurisprudence], Sir Syed began to
realise the advantages of Western-style education, which was being offered at newly established
colleges across India. Despite being a devout Muslim, Sir Syed criticised the influence of
traditional dogma and religious orthodoxy, which had made most Indian Muslims suspicious of
British influences. Sir Syed began feeling increasingly concerned for the future of Muslim
communities. A scion of Mughal nobility, 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.
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. Sir Syed
intensified his work to promote co-operation with British authorities, promoting loyalty to the
Empire amongst Indian Muslims. Committed to working for the upliftment of Muslims, Sir Syed
founded a modern madrassa in Muradabad in 1859; this was one of the first religious schools to
impart scientific education. Sir Syed also worked on social causes, helping to organise relief
for the famine-struck people of the North-West Frontier Province in 1860. He established another
modern school in Ghazipur in 1863.
Upon his transfer to Aligarh in 1864, Sir Syed began working wholeheartedly as an educator. He
founded the Scientific Society of Aligarh, the first scientific association of its kind in India.
Modelling it after the Royal Society and the Royal Asiatic Society, Sir Syed assembled Muslim
scholars from different parts of the country. The Society held annual conferences, disbursed
funds for educational causes and regularly published a journal on scientific subjects in English
and Urdu. Sir Syed felt that the socio-economic future of Muslims was threatened by their
orthodox aversions to modern science and technology. He published many writings promoting
liberal, rational interpretations of In face of pressure from religious Muslims, Sir Syed avoided
discussing religious subjects in his writings, focusing instead on promoting 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. It was based on nothing but tyranny and
oppression; the law of might was that of right; the voice of the people was not listened to"
(Bipan Chandra: India's struggle for independence)
Advocacy of UrduSee also: Hindi-Urdu controversy
Sir Syed Ahmed Khan in PunjabThe onset of the Hindi-Urdu controversy of 1867 saw the emergence of
Sir Syed as a political leader of the Muslim community. He became a leading Muslim voice opposing
the adoption of Hindi as a second official language of the United Provinces (now Uttar Pradesh).
Sir Syed perceived Urdu as the lingua franca of Muslims. Having been developed by Muslim rulers
of India, Urdu was used as a secondary language to Persian, the official language of the Mughal
court. Since the decline of the Mughal dynasty, Sir Syed promoted the use of Urdu through his own
writings. Under Sir Syed, the Scientific Society translated Western works only into Urdu. The
schools established by Sir Syed imparted education in the Urdu medium. The demand for Hindi, led
largely by Hindus, was to Sir Syed an erosion of the centuries-old Muslim cultural domination of
India. Testifying before the British-appointed education commission, Sir Syed controversially
exclaimed that "Urdu was the language of gentry and Hindi that of the vulgar." His remarks
provoked a hostile response from Hindu leaders, who unified across the nation to demand the
recognition of Hindi.
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. His educational and political work grew
increasingly centred around and exclusively for Muslim interests. He also sought to persuade the
British to give Urdu extensive official use and patronage. 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, committed to the perpetuation of Urdu. 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. To Muslims in northern and western India, Urdu
had become an integral part of political and cultural identity. However, the division over the
use of Hindi or Urdu further provoked communal conflict between Muslims and Hindus in India.
On April 1, 1869 he went, along with his son Syed Mahmood, to England, where he was awarded the
Order of the Star of India from the British government on August 6. Travelling across England, he
visited its colleges and was inspired by the culture of learning established after the
Renaissance. Sir Syed returned to India in the following year determined to build a "Muslim
Cambridge." Upon his return, he organised the "Committee for the Better Diffusion and Advancement
of Learning among Muhammadans" (Muslims) on December 26, 1870. 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, 1911:
I may appear to be dreaming and talking like Shaikh Chilli, but we aim to turn this MAO College
into a University similar to that of Oxford or Cambridge. Like the churches of Oxford and
Cambridge, there will be mosques attached to each College… The College will have a dispensary
with a Doctor and a compounder, besides a Unani Hakim. It will be mandatory on boys in residence
to join the congregational prayers (namaz) at all the five times. Students of other religions
will be exempted from this religious observance. Muslim students will have a uniform consisting
of a black alpaca, half-sleeved chugha and a red Fez cap… Bad and abusive words which boys
generally pick up and get used to, will be strictly prohibited. Even such a word as a "liar" will
be treated as an abuse to be prohibited. 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. 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.
At present it is like a day dream. I pray to God that this dream may come true."
Signatures of Sir syedBy 1873, the committee under Sir Syed issued proposals for the construction
of a college in Aligarh. He began publishing the journal Tahzib al-Akhlaq (Social Reformer) to
spread awareness and knowledge on modern subjects and promote reforms in Muslim society. Sir Syed
worked to promote reinterpretation of Muslim ideology in order to reconcile tradition with
Western education. He argued in several books on Islam that the Qur'an rested on an appreciation
of reason and natural law, making scientific inquiry important to being a good Muslim. Sir Syed
established a modern school in Aligarh and, obtaining support from wealthy Muslims and the
British, laid the foundation stone of the Muhammadan Anglo-Oriental College on May 24, 1875. He
retired from his career as a jurist the following year, concentrating entirely on developing the
college and on religious reform. Sir Syed's pioneering work received support from the British.
Although intensely criticised by orthodox religious leaders hostile to modern influences, Sir
Syed's new institution attracted a large student body, mainly drawn from the Muslim gentry and
middle classes. The curriculum at the college involved scientific and Western subjects, as well
as Oriental subjects and religious education. The first chancellor was Sultan Shah Jahan Begum, a
prominent Muslim noblewoman, and Sir Syed invited an Englishman, Theodore Beck, to serve as the
first college principal. The college was originally affiliated with Calcutta University but was
transferred to the Allahabad University in 1885. Near the turn of the 20th century, it began
publishing its own magazine and established a law school. In 1920, the college was transformed
into a university.
Political careerIn 1878, Sir Syed was nominated to the Viceroy's Legislative Council. He
testified before the education commission to promote the establishment of more colleges and
schools across India. In the same year, Sir Syed founded the Muhammadan Association to promote
political co-operation amongst Indian Muslims from different parts of the country. In 1886, he
organised the All India Muhammadan Educational Conference in Aligarh, which promoted his vision
of modern education and political unity for Muslims. His works made him the most prominent Muslim
politician in 19th century India, often influencing the attitude of Muslims on various national
issues. He supported the efforts of Indian political leaders Surendranath Banerjea and Dadabhai
Naoroji to obtain representation for Indians in the government and civil services. In 1883, 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, Sir Syed was also averse to the prospect
of democratic self-government, 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, but God has given us
the light of religion and the Quran is present for our guidance, which has ordained them and us
to be friends. Now God has made them rulers over us. Therefore we should cultivate friendship
with them, and should adopt that method by which their rule may remain permanent and firm in
India, 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, for we do not want to become subjects of the Hindus instead
of the subjects of the "people of the Book…"
Legacy
Sir Syed's house in the university campusSir Syed Ahmed Khan lived the last two decades of his
life in Aligarh, regarded widely as the mentor of 19th- and 20th century Muslim intellectuals and
politicians. He remained the most influential Muslim politician in India, with his opinions
guiding the convictions of a large majority of Muslims. Battling illnesses and old age, Sir Syed
died on March 27, 1898. He was buried besides Sir Syed Masjid inside the campus of the Aligarh
university. His funeral was attended by thousands of students, Muslim leaders and British
officials. Sir Syed is widely commemorated across South Asia as a great Muslim reformer and
visionary.
At the same time, Sir Syed sought to politically ally Muslims to the British government. An
avowed loyalist of the British Empire, Sir Syed was nominated as a member of the Civil Service
Commission in 1887 by Lord Dufferin. In 1888, he established the United Patriotic Association at
Aligarh to promote political co-operation with the British and Muslim participation in the
government. Syed Ahmed Khan was knighted by the British government in 1888 and in the following
year he received an LL.D. honoris causa from the Edinburgh University.
The university he founded remains one of India's most prominent institutions. Prominent alumni of
Aligarh include Muslim political leaders Maulana Mohammad Ali, Abdur Rab Nishtar, Maulana Shaukat
Ali and Maulvi Abdul Haq, who is hailed in Pakistan as Baba-e-Urdu (Father of Urdu). The first
two Prime Ministers of Pakistan, Liaquat Ali Khan and Khawaja Nazimuddin, as well as the late
Indian President Dr. Zakir Hussain, are amongst Aligarh's most famous graduates. In India, Sir
Syed is commemorated as a pioneer who worked for the socio-political upliftment of Indian
Muslims, 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 Sir Syed University of
Engineering and Technology was established in honour of Sir Syed in Karachi and is a leading
technical institution in Pakistan. Furthermore, Sir Syed Government Girls College in Karachi,
Pakistan is also named in the honour of Sir Syed Ahmed Khan. Today he has family living in
Denmark, India, Pakistan and UK.
Criticism
Sir Syed's gravesiteSupporters of Sir Syed contend that his political vision gave an independent
political expression to the Muslim community, which aided its goal of securing political power in
India. His philosophy guided the creation of the All India Muslim League in 1906, as a political
party separate from the Congress. Sir Syed's ideas inspired both the liberal, pro-British
politicians of the Muslim League and the religious ideologues of the Khilafat struggle. The
Muslim League remained at odds with the Congress and continued to advocate the boycott of the
Indian independence movement. In the 1940s, the student body of Aligarh committed itself to the
establishment of Pakistan and contributed in large measure to the activities of the Muslim
League. 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
